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FIVE  DISCOURSES. 


CONTAINING 
A    CAREFUL    ENQUIRY    INTO     THE   NATURE 
OF  THE    RELIGTON    «OD     ENJOINED   ON    THE 
CHURCH        UNDER      THE     OLD      TESTAMENT 
DISPENSATION. 

BEING 

An  Attempt  to  Vindicate  the 

BAPTISM  of  INFANTS, 

ON 

A  PLAN  IN    SOME  RESPECTS 


N     E     W. 


By    the 
Rev.  ELIPHALETkSIEELF,    A.    M. 
Paflor  of  the   Firft  Church  in   the  tj.vn  of 

Paris,   [N.      Y.] 

He  that  bath  ears  to  hear  let  him  hear. 

Jesus   Christ. 
Thefe  were  more  noble  than  thofe  at  Tbefaiotiica* 
in  that  they  received  the  wordiu'ub  all  readinejs 
o)  mind,     and     searched     the     scrip- 
tures DAILY    WHETHER    THESE    THINGS 

.  were  so.  St.  Paul. 

Search  the   Scriptures.         [JESUS   CHRIST.* 


S  H  E  R  B  U  R    N  h\   (ChsnanH  count*  ) 

Printed  ;  By  ABRAHAM  ROMYEN 

Forthe  A;:tk:r.—iBQ5. 


%  <XXXXXXXXXXXXXXXXXXX>OC<H( 


A    Careful  Enquiry  &c. 


Difccurfe  #    /. 

Gen.  XVII  I.  WALK  before  me,  and be  thou 

perfect. 

Rom.  XI  20.  WELL;  becavfe  of 'unbelief  they 
zvere  broken  off. 


T. 


HE  command,  Wall  before  me,  and -be  thsn 
perfecl,  dates,  briefly,  the  term  or  condition  of 
the  covenant,  which  was  now  ftipulating  be- 
tween JEHOVAH,  and  Abraham.  Which 
being  performed,  God,  by  promifj,  gave  him> 
and  his  feed  aiTurance,  that  they  fhould  enjoy 
certain  privileges,  and  Bleffings.  The  other 
part  of  the  text  afligns  the  reafon  the  Ceed  of 
Abraham  were  deprived  of  prornifed  bleffings, 
A  compliance  with  the  command  would 
infure  an  accomplishment  of  the  promife  ; 
but  a  noncompliance  would  cut  them  oft 
from    prom  i  fed  good. 

In  the  17  Chap,  of  Gen.  there  is  a  more 
clear,  lull,  and  explicit  exhibition  of  the  cove- 
nant of  grace,  than  had  ever  yet  been  made. 
Jn  the  following  threatening  denounced  againfl 
Satan  Gen.  3.  15.  //  (the  feed  of  the  woman) 
/hall  bruife  iky  head>  arid  thou  /halt  brutfe  his 
keel)  which,  no  doubt,  was  delivered  in  the 
B  a  .hearing 


4 

hearing  of  our  full  parents,  God  gave  them  an 
intimation  of  his  merciful,  and  gracious  pur- 
pofe.  But  the  gracious  purpofe  of  God,  in 
dealing  with  fmners,  in  a  way  of  covenanted 
mercy,  was  never  fo  explicitly  dated,  altbo' 
often  mentioned,  nor  fo  clearly  expreffed,  as  it 
is  in  this  folemn,  and  important  federal  tranfac- 
lion   with  Abraham. 

The  holy  God  was  now  about  to  fet  up  a  holy 
church  in  a  particular  nation,  which  Hedefign- 
cd  to  cUftinguifh,  greatly,  and  dignify,  highly, 
above  all  other  nations  on  earth  :  for  to  them 
Were  to  pertain,  *  The  adaption ,  and  the  glory, 
and  the  covenants,  and  the  giving  the  law,  end 
the  fervice  of  God,  and  the promifes.  Abraham, 
therefore,  who  was  the  root  of  that  nation,  and 
of  the  church,  God  calls  j|  Fran  his  country, 
end  his  kindred,  and  from  his  jather  s  houje, 
and  makes  a  covenant  with  him  :  t  and  his  feed 
after  him,  in  their  generations. 

For  the  divine  conduct  in  the  call  of  Abra- 
ham, there  is  an  obvious  reafon.  He  was  a 
man  eminent  for  piety— -firong  in  faith* 
But  in  his  days  it  is  fuppofed,  the  corruption  of 
mankind  had  become  general  :  The  world  was 
almoft  wholly  over-run  with  idolatry.  It  '.here 
had  not  b.en  fume  extraordinary  internofit|oQ 
of  divine  providence,  the  probability  war,  that, 
In  a  lew  generations  more,  the  true  religion 
would  have  been,  totally,  extinct.  That  the 
true  religion  might  he  maintained,  ard  propo- 
<,;ated  among  mankind,  the  infinitely  wile  Gee! 
faw  it  was  necelTary  to  adopt  a  mode  of  proce- 
dure, different  from  what  had  yet  taken  place. 
Toanfwer  his  wife,  and  gracious  purpofe,  lis 
faw  fit  to  feperate  one  family  from  the  re  it  of 
the  world.  That  family  from  which,  in  due 
*Rom.  9.  4.     |j  Gen.  12.   1.     t  Gen.   17. 

time 


time,  the  faviour  was  to  proceed.  Abraham, 
who  lived  in  the  land  of  the  Chaldees,  a  coun- 
try infamous  for  idolatry,  is  the  perfon  defig- 
nated  by  the  eternal  councils  or  God.  In  his  fa- 
mily the  true  religion  was  to  be  fupported  :  <k 
of  his  feed,  according;  to  theflefh,  was  the  Re- 
deemer to  be.  He  is,  therefore,  by  the  immediate 
call,  &  appointment  of  God,  feperated  from  his 
native  country,  and  his  former  connections,  and 
friends,  and  goes  into  a  country  far  diftant. 
There  he  lived,  tho'  among  mankind,  yet  fede- 
rate, and  diftinct  from  rhetn.  While  the  world, 
generally  was  over-run  with  heathenifm,  and 
fupe rflit ion,  and  idolatry  ;  true  religion  was  to 
be  fupported,  by    Abraham,  and  his  pofterity. 

In  the  covenant  tranfa£tion  with  Abraham, 
God  required  fbmething  of  him  as  a  term,  or 
condition,  with  which,  on  his  part,  he  was  un- 
der obligation  to  comply.  And  his  compliance 
with  the  command,  would  be  the  ground  oi  the 
Divine  procedure,  in  accomplishing  what  God 
had  promifed.  The  command  is  this.  Walk 
before  me,  and  he  thou  perfect  ;  which  enjoins 
moral  virtue,  or  reral  religion.  For  when  the 
term  -perfeft  is  ufed  in  the  fcriptures,  in  refer- 
ence to  the  character  of  moral  beings,  it  means 
an  holy,  or  religious  ch^racler.  The  preceof, 
then,  enjoins  all  moral  virtue — the  practice  ^\ 
every  duty  by  which  a  religious,  or  holy  char- 
acler  is  formed.  This  Grx\  required  of  Abra- 
ham. For  God,  being  infinitely  holy,  would 
nor  a<5t  confidently  with  the  perfection  of  his 
own  nature,  mould  he  require  sny  thing  of  mo- 
ral beings  ihort  or  real  hoiinefs  :  and  ind<  ed  he 
never  requires  any  thing  thort  of  perftd  holi- 
refs.  Nothing,  therefore,  in  the  character  of 
amoral  fubjecl,  is  viewed  wifh  co r> place ncy, 
by  God,  any  farther  than  there  is  a  conformity 
B  3  °m 


inbim,  to  the  infinitely  pure,  and  holy  nature 
of    God. 

Religion,  thcrefore,*Ptf>v  religion  and  tin- 
defiled  before  God,  and  the  Father,  was  required 
of  Abraham  ;  and  not  any  thing   fhort  of  that. 
Evidence  of  this  appears,  if  attention  be  paid  to 
the  promife  God  made  to  him.     The  promife 
is  ||  [will  be  a  God  to  thee.     A  promife  of  this 
nature,  and   importance  is    never   made  to  the 
wicked.     The  promife  itfelf,  is,  therefore,  evi- 
dence that  Abraham  fuftained  a  pious,  or  holy 
character.     The  Land   of  Canaan   is  alfo  pro- 
mifed, as  a  prefoutgood  ;  and  alfo  as   a  type  of 
Heaven  ;  becaufe    the   covenant,    which    God 
was  now    flipulating  with  Abraham,    was    to 
remain  in    force   forever.     The  following  are 
God's    own  words,  i  And  I  will  efiablifh    my 
covenant  between  me  and  thee, — -fir  an  everlajl~ 
ing  covenant  :  to  be  a  God  unto  thee.     Agreea- 
bly to  this  we  rind,  that  God,  long  after  Abra- 
ham was  dead,  calls  him  Self,  %  The  God  of  A- 
b  rah am. 

It  is  further  to  beobferved  ;  that  God,  in  the 
preceptive  part  of  the  covenant,  not  only  taught 
Abraham  what  he  required  of  him  and  in  the 
prom  i  (Tory  part,  what  he  might  expect  from 
God,  if  he  were  obedient  ;  but  in  this  whole 
tra n faction,  re fpect  is  had  to  his  poflerity.  For 
the  fame  is  required  of  Abraham's  feed,  which 
is  required  of  him  ;  and  the  fame  is  promifed 
to  them,  which  is  promifed  to  him.  Did  God 
require  of  Abraham,  real  religion  when  he 
faid  to  him,  walk  before  me,  end  be  thou  perfect  ? 
the  fame  he  required  of  his  feed,  in  ail  their 
generations.  In  the  Old  Teftament,  this 
command  fn  quently  occurs  :  Be  ye  holy  :  or 
*  Jan:.  I.  27.  ||  Gen.  17.  7.  t  Gen.  17.  7. 
$£**</.  3.  15. 

thus 


7  . 

thus,  Ye  fhallbe  holy.  Did  God  promife  lobs 
a  God  to  Abraham,  in  confequence  of  his  be- 
ing an-holy,  or  pious  perfon  ?  Upon  the  fame 
confideration,  God  makes  the  fame  promife  to 
liis  feed.  * To  be  a  God  unto  thee,  and  thy  feed 
after  thee.  And  the  promife,  which  refpects 
giving  the  land  of  Canaan  to  Abraham,  and 
his  feed,  is,  folely,  on  the  fuppofiuon,  that  they 
fuftainedan  holy  character,  and  lived  in  the  prac- 
tice of  real  religion.  So  that,  the  accomplifh- 
ment  of  the  Divine  promifes,  in  which  God 
gave  them  atlurance  of  the  enjoyment  of  many, 
and  very  great  privileges,  and  bleffings,  depen- 
ded, entirely,  upon  their  fi;pporting  religion  a- 
mong  them,  and  being,  really,  in  heart,  an  holy 
people. 

Let  it  be  obfer^ed  again  :  that  in  this  im- 
portant tranfadtion  between  God,  and  Abra- 
ham, in  which  his  feed  are  included,  no  men- 
tion is  made  of  ceremonial  worfhip.  That 
mode  of  worihip,  in  its  various  rite?,  was  not 
enjoined  on  the  Ifraelites,  until  more  than  four 
hundred  years- after  the  covenant  God  made 
with  Abraham.  Hence  it  is  obvious,  that  the 
ceremonial  law  is  not  an  eflential  part  of  the 
Abrahamic  covenant.  For  had  it  been,  it  muft 
have  been  appointed,  and  immediately  obfer- 
ved,  when  that  covenant  was  fir  ft  eftab'iihed. 
And  that  the  ceremoniai  law,  or  Sinai  cove- 
nant, is  not  an  eiTenfial  part  of  the  Abrahamic, 
is  evident  by  this  alfo  \  the  d  uy  enjoined, 
mi^ht  be  performed,  and  the  go>d  promiled, 
might  be  enjoyed,  without  an  obfervance  of 
ceremonial  inftirutioas.  If  not,  then  Abra- 
ham, Ifaac,  and  Jacob,  and  the  pa'iiarchs  ;  & 
indeed  all  good  people,  who  died  before  the 
perejnoaial  law  was  enscie.l  at  Mount  Sinai-, 
*  Gen.  in.  7. 

had 


8 

had  no  part  in  the  God  of  Abraham  :  nor  was 
God,  the  God  of  Abraham. 

After  the  God  of  Ifrael  had  exprefTed  his 
mind  refpedling  pofitive  inftitutions,  it  is  gran- 
ted, that  then  the  Ifraelitcs  were  under  indif- 
pennble  obligation  to  do,  punctually,  whatever 
God  required  But  the  ceremonial  law  was 
only  an  adjunct  to  the  Abrahamic  covenant  : 
for  it  did  not  exilt  until  four  hundred  and  thirty 
years  after,  as  St.  Paul  tells  us  *  The  Sinai 
covenant,  therefore,  was  not  ellential  to  the 
exigence  of  the  Abrahamic.  This  might  ex« 
iff,  and  operate,  and  did,  with,  or  without  the 
Sinai  covenant. 

When  God  promised  to  be  a  God  to  Abra- 
ham and  his  feed,  it  was  uiderffood  to  be  on 
condition  that  he,  and  they  kept  covenant 
with  God  :  by  miintainin^  a  character  really 
holy,  in  the  practice  of  moral  virtue  :  and  a 
Deglecl  of  duty  would  amount  to  a  forfeiture 
of  prornifed  good. 

To  ratify  the  covenant  made  with  Abra- 
ham, and  hisf?ed,  in  all  fucceeding  generations, 
God  faw  fit  to  appoint  circumcifion  for  its  feal. 
'ih's  fea!  was  *o  be  applied  to  Abraham,  and 
all  his  male  Heed.  To  him  God  gave  this  di- 
r-f-ion:  jj  Every  man-child  among  you  Jhall  be 
c'r::imcijcd.  And  he  that  %\  eight  days  old  Jhall 
be  cirenmcifed  t*?nong  you,  every  mii-child in  your 
generations^  he  thai  is  born  in  the  hsuje^or  boug'.t 
with  mi*ky\  of any  Rr  anger  ^ivhich  is  not  of  thy 
feed,  I t  jhall  be  a  token  of  the  covenant  between 
vie  and  yvu.  This  was  to  be  a  mark,  or  token 
by  which  the  church,  or  people  of  God  were 
to  be  diftihgtiifhed  Iron  the  world. 

Thk  command   i.i    xht    text   is  exceedingly 
tri>ad  :   Tne  prothife  is  exceedingly    y.reat  and 
*  G;/.  3.   17.        .  |  GrW.  17.  ic'.  II.  12. 

precious 


9 

precious.  The  command  enjoin*  all  moral 
virtue  :  in  the  promife  all  fpiritual  good  is  in- 
cluded ;  for  more  or  better  than  himfelf,  God 
Cannot  prom ife.  And  the  promise  is,  I  ivill  be  a 
God  to  thee  and  thy  feed  after  thee. 

From  the  call  of  Abraham,  almofl:  two 
thousand  years  roiled  away  before  that  event 
took  place,  which  St.  Paul  mentions  in  the  text. 
So  long  divine  patience  fpared  that  wicked  na- 
tion, and  means  were  ufed  to  bring  them  to  re- 
pentance, before  they  were  broken  off  far  their 
unbelief.  In  all  ages,  the  difpenfations  of  di- 
vine providence,  towards  the  IfraeUtes,  were 
wonderful.  For  a  long  time,  by  the  ceremo- 
nial law,  the  gofpel  was  preached  to  them. — 
Frequently  were  they,  as  one  exprtlTes  it, 
**  miracles  of  mercy  and  judgment."  Mercies, 
and  judgments,  were  fent,  to  i.nftrucl,  and 
varn,  to  convince,  and  reform  them.  For  the 
fame  purpofe  God  fent  prophets,  and  John 
Bap  lift,  and  Jefus  Chritl,  and  his  apodles.  God 
ufed  means  with  them  abundantly,  to  keep  them 
rear  to  himfelf,  in  the  practice  of  his  holy  re- 
ligion. But  all  were  ineffectual.  They  degen- 
erated, on  the  whole,  more  and  more,  thef 
wared  worfe,  and  worfe.  The  axe,  therefore, 
which  had  long  lain  at  the  root  of  the  trees  * 
God  take?  in  hand,  and  hews  them  down,  and 
cafli  them  into  the  fire.  Or  as  it  is  expelled  by 
the  a  polite,  They  wire  broken  off.  !Ete  UN- 
BliLiEF  is  aGi'ned,  by  the  pen  of  infpiration, 
to  be  the  reafoi  they  were  broken  off.  If  the 
Jews  for  their  unbelief  were  broken  off,  it  is 
hence  certain,  that  faith,  and  conftqueutly, 
moral  virtue,  was  required  in  that  command, 
vjalk  before  me,  and  be  thou  per/eft.  And  not 
only  Abraham >  but  a'.fo  aii  his  pofterity  were 
*  Mat.  3.   jo. 

bounder* 


10 

boundcn  by  that  command,  to  the  practice  of 
real  religion.  And  it  was  by  a  compliance  with 
the  precept,  that  they  were  to  hold,  and  etijoy 
promifed  blefllngs,  and  privileges.  The  Abra- 
hams covenant  was  the;  charter  by  which  they 
held  all  their  privileges  ;  and  if  th-jy  complied 
with  the  terms,  or  conditions  of  it,  they  were 
to  hold,  and  enjoy  them  forever.  Bleflings, 
the  bed:  in  kind,  and  the  grcatefr  in  degree. — 
Bat  there  was  a  forfeiture  of  promifed  bleiTings. 
It  is  aYked,  "  what  did  God's  people  do,  by 
which  the  forfeiture  was  mad:?"  the  anlwer 
is,  they  killed  the  pri'ice  of  life.  Murdered  God's 
own  fo.n.  After  his  refurrection,  fome  ot  his 
murderers  became  his  converts  :  and  there 
were  thousands  of  Jews  which  believed  :  ||  The 
christian  church,  therefore,  con  fitted,  at  firil,  of 
Jewifti  members.  But  the  great  body  of  the 
nation  peril  fled  in  rejecting  Chrift,  and  his 
gofpel,  urd  wherever  the  apofdes  of  cur  Lord 
travelled,  if  there  were  Jews,  they,  generally, 
united  in  oppofing,  and  perfecuting  them  :  and 
the  doctrines  of  the  crofs  preached  by  the  a- 
pcftles,  were  rejected  with  pure  malignity,  — 
Perfiiltng  in  this  conduct  fo  uniformly,  and  Co 
long,  they  formed  a  character,  fo  abominable 
in  the  fight  of  the  holy  ONE  ot  Ifrael,  that  di- 
vine patience  could  fpare  them  no  longer  ; 
wrath,  therefore,  came  on  them  to  the  utter- 
moll: .  They  had  rejected  God,  and  now  he 
rejects  them.  God  fays,  *  Ye  are  not  my  people, 
and  I  will  not  be  your  God.  The  realon  why 
God  rejected  them  is  affigned  by  the  apoflle  : 
tvell ;  hecaufe  of  unbelief  they  were  broken  cff. 

The  different  fentiments  embraced,  by 
pae-lobapiilts,  and  antipxdobaptiits,  refpect- 
inj;  the  baptiTm  of  infants,  although  they 
mav  branch  out  into  many  particulars,  do, 
(  Acls,  21.  20.     *  Hof.  i,   9.  however, 


XI 

however,  originate  from  their  underftandin*, 
differently,  whit  is  the  nature  of,  and  what  God 
required  in,  the  Abrahamic  covenant.  It  is 
the  opinion  of  the  Antipiedobaptifts  that  the  A- 
brahamic  covenant  was  a  covenant  of  property  : 
a  religion,  therefore,  pure,  &  holy,  was  notyre- 
quired,  as  the  condition  of  enjoying  promif;-d 
blefllngs.  And  fay  they,  the  church  under  the 
Old  Teftament  difpenfation,  was  civil,  politic- 
al, or  national  :  under  that  difpenfation,  there- 
fore, holinefs  was  not  required  as  a  term  of 
church-memberfhip.  Nor  were  they  required 
by  God,  to  be  really  holy,  in  order  to  their  be- 
ing his  people  or  church. 

In  oppofition  to  this  fentiment,  we  believe 
the  Abrahamic  covenant  was  the  covenant  of 
grace  :  and  the  only  covenant  of  grace,  in  ef- 
fence,  that  ever  was,  or  ever  will  be  exhibited 
to  man.  Moral  virtue,  or  real  religion,  was, 
therefore,  required,  as  the  term  or  condition  of 
enjoying  the  good  promifed  :  and  in  order  to 
Church-memberfhip  :  and  the  church  under 
the  Old  Teitament  difpenfation  was  the  true 
church  of  God,  and,  therefore,  holy  :  pfciTeiT- 
ing  the  fame  character,  in  kind,  which  Abra- 
ham had,  when  God  call'd  him,  from  his  kin- 
dred, and  country. 

In  the  fn  trod  nation  to  the  following  dif- 
courfes,  it  was  judged  important  tc  attend  par- 
ticularly, to  the  Abrahamic  covenant,  that  in 
i lie  outfet,  we  might  get  on  Bible  ground.— r 
Clear,  and  decided  proof,  it  is  believed,  has 
been  offered  by  which  it  appears  with  certainty, 
that  ^he  command,  walk  before  me;  and  he  thou 
psrfecfy  enjoined  on  Abraham  moral  virtue,  or 
real  religion  ;  and  that  the  promifes  were  made 
to  him,  in  confideration  of  his  maintaining  an 
fculy  eharaiter.     And  the   covenant   refpe&ed 

not 


12 

not  only,  Abraham,  but  alfo  his  feed,  in  all 
generations,  in  regard  both  to  precept,  and  pro- 
mife  :  or  duties  and  privileges.  So  that,  their 
enjoying  what  was  promifed,  depended,  whol- 
ly, on  their  doing  what  was  required. 

These  ftntiments,  being  the  foundation  of 
the  following  difcourfes,  and  the  central  point 
of  difpute  between  the  baptiils,  and  us  ;  in  re- 
gard to  the  difference  between  the  church  un- 
der the  Old  Teftament,  and  the  New  :  And  in 
regard  to  the  fubjecls  of  baptifm  under  the  gof- 
pel  ;  it  was  thought  neceitary  to  obtain  accu- 
rate, and  fcripTural  ideas  of  the  Abrahamic 
covenant,  which  was  in  operation  thro'  the  Old 
Teftament  difpenfation,  is  in  operation,  now 
under  the  gofpel  ;  and  will  operate  fo  long  as 
the  Sun,  and  Moon  endures  ;  and  the  hzppy, 
and  gloiious  benefits  of  it  will  be  enjoyed,  by 
the  redeemed  when  Suns,  and  Moons  (hall  ihine 
no  more. 

In  further  profecuting  the  fubject  before  us, 
we  (hall  attend  to  the  following  things. 

I.  The  nature  of  the  religion  required  of 
the  Ifraelites  under  the  Old  Teftamcnt  difpen- 
fation. 

II.  Some  of  the  privileges,  and  blefiings 
which  God  promifed  them,  will  be  brought  to 
view. 

III.  It  will  then  be  fhown,  that  the  only 
condition  of  their  enjoying  the  blefiings,  and 
privileges  promifed,  was,  their  living  in  the 
practice  of  the  religion  God  required  of  them. 

I.  The  nature  of  the  religion  required  of 
the  Ifraelites  under  the  Old  Teftamcni  difpen- 
fation, will  be  examined. 

As  the  federal  tranfaftion  between  God,  and 
Abraham,  is  the  foundation  af  the  religion  en- 
joined on  ihe  I fraelitts,  in  the  public  rtvclanon 

of 


'3 

of  it,  in  regard  to  dttty'i  and  enjoyment,  or  prf- 
ceps  an  J  promifcs,  this  comprthenfive  pre- 
cept, walk  before  me,  and  he  thou  perjecl,  re- 
quires, as  has  been  obferved,  real  holintis  :  or 
every  moral  duty. 

To  WALK,  is  a  term  ufed  in  the  Bible, 
when  it  has  regard  to  character,  denoting  that 
"which  is  prevalent  in  the  lite,  and  converfation. 
of  a  perf  n  :  or  that  which  is  the  leading  «>bjc -fi 
ot  his  pnrfuit.  It  is  ufed  in  reference,  bo^h  to 
virtuous,  and  vicious  chara£trs.  They  who 
are  in  Chriji  Jefus  *  WALK  not  after  the  fifth t 
hut  after  ihefpirit.  The  wicked  Ifraeii'ts  it 
is  Paid,  |]  IVALKED  every  one  in  the  imagina- 
tion of  their  evil  heart.  Oj  Hofhea  it  is  (aid, 
■\  He  WALKED  in  thefioiuiis  of  the  Heathen, 
The  good  kings  ot  Judah  WALKED  in  the 
ways  of  pious  David  :  The  wicked  kings  of 
Ifraei  W A  L  K  I  D  in  the  vva',  s  of  impious 
Jereboam, — Enoch  IVALKED  with  God  ;  fo 
alfo  it  is  faiH  ot  Noah. 

The  term  perfect,  in  the  general  uCe  of  if, 
when  applied  to  characters,  means  the  fame  as 
flficere,  or  upright.  What  is  meant  by  it  is, 
the  perfoh  fupoorts  a  religious  character  :  or 
liv-tsin  the  practice  of  piety,  or  moral  virtue. 
Ot  Noah  it  is  Lt\d,  he  was  ajujl  man,  and  per- 
feci  in  his  generation.  Oi  Job,  he  zvas  per/ eel , 
and  upright.  Mezekiah  pra\s  ;  Remember, 
O  L;rd,  I  befeech  thee,  how  I  have  wcJked  be- 
fore  thee  with  a  perfccl  heart.  Ai<ain,  mark  the 
perfect  man—  his  end  is  peace.  David  refolvcs, 
J  Will  wuik  within  my  houje  with  a  perf  eel  heart. 
!:  olomon  obft  rves,  \  he  right eoufvefs  oj  the  per- 
fefifhall  diretl  his  way. 

By  thele  obfen  utu>n*,  the  rd'ure,  exent, 
and  imj-oitauce  ot  the  command  in  the  Aura- 
CD  ha  mi  c 
*  Rr:iu  8.  I.     J)  Jcr.    n.S.      f  2  Kings,  17.  8 


x4 

hamie   covenant,  Walk  before  me  and  he  thm 
perfecl,    is  very  obvious.     Of  Abraham  and  his 
feed,  in  all  their  generations   Holinefs   was  re- 
quired :   that  kind  of  holinefs   which  is  a  con- 
formity to  the  moral  perfections  of  God.     Thus 
Mofes  is  directed.      \  Speak  unto  all  the  congre- 
gation of  the  Children  of  Ifrael,  and  fay  unto  them  : 
ye  fhull  he  holy  ;for  I  the  Lord  your  God  am  holy* 
In  taking  a  view  of  the  religion  enjoined  on 
the  Ifraelites  by  God,  as    the   fole  condition  of 
their  enjoying  the  privileges,  &  bleflings  which 
be  promifed,  under  the  Old  Teflament  difpen- 
fation,  it  may  be  obferved, 
I.   A  real    change  of  hrart  was    abfolutely   ne- 
ceiTary,  in  order  to  having,  and  living  in  the 
practice  of  the  religion  God  required   or  the 
Ifraelites. 

The  moral  Mate  of  the  hearts  of  all  men, 
fmce  the  tall,  is  fuch,  that,  in  order  to  live  in 
the  practice  of  moral  virtue,  or  true  religion, 
there  mult  be  a  real  change.  This  is  equally 
true  of  one  as  well  as  another.  It  is  true  of 
all,  Our  Saviour,  when  converfing  with  N»c- 
odemns,  obf<  rves  ;  *  Verily^  verily^  I  fay  unto 
thee  except  a  man  he  born  again,  he  cannot  fee  the 
kingdom  of  God.  By  this  declaration  Nicode- 
rnus  is  taught  the  neceflity  of  a  real  change  of 
heart.  He  is  furprifed  at  the  fenument,  and 
exclaims,  *  Hozv  can  thefe  things  be!  For  his 
ignorance,  our  Saviour  gives  him  a  very  grave 
rebuke  ;  and  lets  him  know,  that  his  ignorance 
was  owing  to  a  criminal  neglect  of  the  fcrip- 
tures  of  the  Old  TeftamenU  I J  is  obfervatlon 
is,  #  Art  thou  a  majhr  of  Ifraei,  and  knoweth 
not  theje  things  ?'  As  if  our  Saviour  had  faid  ; 
What  !  "  y.  u,  Nicodcmus  a  teacher  in  Ifrael, 
and  yet    fo  ignorant  of  your    own   fcriptures  ! 

How 
X  Lev.  19.  2.    *  John.  3.    3,  *  V.  9. .  *  V.  10. 


How  can  it  be  ?'»  That  the  cloclrinc  of  re. 
generation  is  plainly  taught  in  the  Oid  Terta- 
mem,  is  fuppofed,  by  the  reproofejven  to  Nic- 
Odemus,  by  our  Saviour  ;  it  not,  why  is  he  bla- 
med tor  his  ignorance  ? 

This  doctrine    was  taueht  the   Ifraelites  by 
M  rfes,    when    he   fai  I,   *  And  the    LORD  thy 
G*d  will  circumcife  thin,  heart  and  the  heart  of 
thy  feed,  fg  love  the  LORD  thy  God  with  all  thy 
heart,  and   with  ail   thy  foul,    that  thou    mayefi 
live.      The  fame  fentimen*  is  exprdled  by  Da- 
vid when  he    prayed  :   t  Create  in   me    a    clean 
heart,  O  God,  and  renew  a  right  f pi rit  within 
me.     The  fame  is  taught    in  thefe  words.     *#> 
will  pour  out  my  fpirit    unto   you,  I  will   make 
known  my  words  unto   you.     By  the  prophet  I- 
laiah  God  fays  :   ||  I  will  pour  water   upon    him 
that  is  thirfly,  and  foods  upon  the  dry  ground  :    / 
Will  pour  my  fpirit  upon  thy  feed,   and  my  bleffinr 
upon  thine  offfpring.     The  do<arinefcof  regene- 
ration   is  alfo  taught  by  Jeremiah,   when  Go? 
lays  by  him,  %  And  I  will  give  them  one  heart, 
and  one  way   that  the^  may  fear  »e  jorev       fQr 
t         j  "Jem,  and  oj^  their  children  after  them, 
in  thefe  words,  alfo,  is  the  nature  of  regenera- 
tion taught.      §  I  will  give  them  one  hi  art,  and  I 
will  put  a  new  fpirit  within  you,  And  I  will  take 
theflony  heart  oit  of  their  flejh,  and  I  will  give 
them  an  heart  tffle/h.     Then   follows  the  con- 
iequence   of    this  change   oi  heart.     That  they 
may  walk  in  my  Jlatutes, 'and  keep  mine  ordinal 
ces,  and  do  them.      In  another  place  it  is  faid.— * 
A  new  heart  alfo  will  I  give  you,  and  a  newfpir- 
tt  will  I pllt  within  you,  and  I  will  take  away  tht 
ftony    heart  out  of  your  fiefh,  and  I  will  give  you 

*Deut.   30.   6.  iPfal.    51.  10.  \Prov.  1.    23! 

\JaiA,U'  *  %Jer'  32.  39-  §&**.  U,  19.  ao. 
v    Chap.    36,    26,   27, 


f6 

*n  heart  of flefh.  And  I will  put  myfpirit  within 
ym,  and  caufe  you  to  walk  in  my  flatutes,  and  ye 
Jhall  keep  my  judgment s,  aid  do  them  Ifrael  is 
commanded  to  have  a  new  heart,  and  to  regen- 
erate the.rfVive?,  <[  Circumcife,  therefore,  the 
fonfkin  of 'your  hearts*,  and  be  no  mzre  jl'ijf  neck- 
ed. And  they  are  required  to  do  this  on  pain 
of  eternal  damnation,  T4.  Cajl  away  from  you  all 
y:ur  tranfgrefj'rns,  whereby  ye  have  tranfgreffed, 
and  make  you  anew  heart,  ahd  a  nctv  jpirit  ;  for 
why  ivi 11  ye  die,  0  Hovfe  of  Ifrael  The  com- 
mand, it  is  to  be  obferved,  is  addrefied  to  the 
boufe  of  If racl  :   the  whole  nation. 

From  the  texts  of  fcrJpTnre  which  hsve 
now  been  adduced,  it  is  evident,  that  a  real 
cha  ioq  of  heart  is  necelfary  in  order  to  the  ex- 
igence of  an  holy  chira&er.  And  no  Ifrai.1- 
ite  was  potfuiled  of  mora*  virtue,  or  fiiftained 
fi!c:h  an  holy  characVrr  as  G  i  rtqitreri,  itrileTs 
God  did  circumcife  his  heart  to  love  the  LORD, 
and  ferve  him,  u'nlefs  God  gave  i»im  a  new  heart 
'$l\d  a  new  [p>rit.  A  'foundation  for  the  ex  1- 
ence  of"  an  holy  character  was  hi.',  only,  in  f.U 
ritual  circumcition,  or  regeneration. 
2.  The  religion  enjoined  on  the  Ifraelites  in 
the  old  Teframent  conuVletd  in  benevolent  af- 
fection— difintereuVd  love  to  God  and  .nan. 
What  their  mental  exercifes  muft  be,  in  re- 
gard :.>  himfelf,  God  taught  them  whtn  hb 
raid  *  Thoujhah  love  the  LORD  thy  G:d  with 
all thine  heart,  and with  all  thy  foul,  and  with 
all  thy  might.  The  command  is  addreifed  to 
all  ifrael.  *  Hear,  O  Ifrael,  the  LORD  our 
God  is  one  LORD.  The  duty  of  love  to  God 
is  urged,  and  preifed,  very  abundantly,  on  the 
Ifraelites.  |]  And  now  0  Ifrael,    what  doth   the 

LORD 
*\D'ut.  to.  16.  3t.  -f^Ezik.  i3.  31  *  Dtut.  6- 
5.  *v  4.  j.  Dent,  ic.  12. 


! 


l7 

LORD  thy  God  require,  of  thee,  but  to  love  him. 
Again  t  Therefore •,  thou  Jh  alt  love  the  LORD 
thy  God. — And  to  the  fame  effect  frequently. 

In  the  following  precept,  God  taught  them 
•what  the  feelings  of  their  heart  muji  be,  tow- 
ards their  neighbor.  %  Thou  /halt  love  thy 
neighbor  as  thyfelf.  In  this,  difmterefted  love 
to  their  neighbor  was  required.  They  were 
required,  always  to  exercife  benevolence  tow- 
ards others  ;  whoever  they  might  be, or  of  what 
nation  foever.  §  Thou  jh  alt  not  abhor  an  Edom- 
ite.  Again,  Thou  /halt  not  abhor  an  Egyptian. 
The  duty,  contrary  to  hating,  is  implied. 
Thou  fhall/owan  Edomite  :  Thou  fhaii  tove 
an  Egyptian. 

These  two  commands,  which  require  love 
to  God,  and  our  neighbor,  comprehend,  fum- 
marily,  all  that  God  requires  in  the  old  Tefta- 
ment,  in  regard  to  moral  virtue,  as  appears  by 
the  anfwer  our  Saviour  gave  the  lawyer,  who 
alked  him,  €\.  Which  is  the  great ejl  command- 
ment  in  the  law  ?  Jefus  laid  unto  him,  thou  fljalt 
love  the  LORD  thy  God,  with  all  thy  heart,  and 
with  all  thy  foul \  ana'  with  all  thymight*  This  is 
■the  firfj  and  great  command  ment.  And  the  fecond 
is  like  unto  it.  Thou  (halt  love  thy  neighbor  as  t\y- 
ftlf.  Oar  Saviour  then  obferves/o^  thefe  two 
commandments  hang  all  the  taiu  and  the  prophets. 
This  is  old  Teftament  religion  the  ^w.n  of 
what  Moies  and  the  prophet's  taught  :  nor  does 
GoA  make  promifeSjto  any  kind  of  religion  but 
this.  All  the  prom.fes  made  to  Ifrad,  fuppofe 
the  cxiftcnce  o\  benevolent  affection,  Love  to 
God,  and  their  fjeighbor  :  they  fuppofe  the  ex- 
istence of  real  religion. 

3.  Repentance  is  another  branch  of  religion 

C3  required 

t.    Deut.n  1. and  22.  fee  a  If 9  iq.    q.  and  30.  6. 

%Lev  19.18.  §  Chut.  23,  7.   %  Mai.   2.2*   36, 

U    40, 


IS 

required  of  the  Ifraeiites  under  the  old  Teft- 

ament  difpenfation. 

We  can  form  no  confidant  idea  of  a  religion 
indituted  purpofely,  for  firners,  if  repentance 
be  nn  an  eiTential  psrt  of  it.  To  fuppofea  Tin- 
ner under  the  governing  influence  of  fnch  a  tem- 
per of  heart,  as  that  is,  in  which  his  impe- 
W  nitency  confifts  can  maintain  an  holy  character 

by  living  in  obedience  to  G  >d,  is  incompatible 
with  revealed  religion  ;    and   the   whole  of  the 
moral  character  of  God.     Accordingly  we  find 
when  we   read  M  ofes    and  the   prophets,  that, 
the  Ifraeiites,  in  a  view  of  their  exceeding  wic- 
kednefs,  are   exhorted,  and   directed,  very  fre- 
quently, to  the  duty  of   repentance.     Sjch  kind 
of  commands  and  exhortations  being  fo  frequent 
a  few,    only    will    be   fpecifud.      This   is  one. 
*  VPafhyou  make  you   clean,  put  away  the  evil  of 
your  doings  from  before  mine    eyes  ;  ceafe  to  do  e- 
vil :  learn  to    do  well.      Again  j|  Let   the   wicked 
forsake  his    way,   and  the    unrighteous    man  his 
thoughts  ;  and  let  him   return   unto  the    LORD, 
and  he  will  have  mercy  upon  him>  and  to   our  G,  I 
for   he  will  abundantly    pardx>n.     t   Thus  faith 
the  LORD  G;dy  repent  and  turn  your/elves  from 
your  idols,  and  turn  your  faces  from   all  your  abo- 
minations.    One  in  ft  a  nee    more,    only,    will  b^ 
mentioned.     \  0  IfraeU  return  unto  the  LORD 
thy  God  ;  for  thou  haft   fallen    by   thine   iniquity. 
Take  -with  yon  words,  and   turn    to  the    LORD, 
an d fay  unio  hi m ,  take  away   all  iniquity  •  and  re- 
reive  us  graciou/ly. 

4.  Of  the   Ifraeiites   God  required  faitb%  as  a- 
nothcr  branch  of  religion,  which-was  to  exil't 
under  the  Old  Te.'tamenr. 
\Vh£N  Goi    revealed  a    faviour   to  our  Rrft 

parents, 
*  Ifoi.  1.  16.  17.  H  lfut\    55.  7.  t   Eztk.  14. 
6.%  "Ho/.  14.  1.  2.  ' 


parents,  *  it  iv as  their  duty,  by  faith  to  embrace 
him.     Dying  Jacob    prophecy!  ng    buncemtng 
the  coming    of   Jefus    Clirift    faith,  ||  unto  him 
/ball  the  gathering  of  the  people  be.     God  by   the 
prophet   gives    this   command  :  t   Look  unto  me 
and  be  ye  faved  all   the    ends  of  the  earth.      The 
prophet  refolves,  J  Therefore  I  will  look  unto  the 
LORD  ;  I  will  W  zit  for  the  God  of  my  falvation. 
The  fame  is  meant  in  the  Old  Tedament,by  the 
terms  waiting,    looking   and    fruiting,  and  the 
like,  when  God  is  the  object,  waited  on,  looked 
tc,  or  trailed  in  ;  as  is  meant  in  the  New  Teft- 
ament,  by  the  terms  believe,  come,  and  cleave, 
when  Jefus  Chrift  is  the  object   to   which   the 
foul  cleaves,  or  comes,  and  in  which  it  believes. 
Where  Jefus  Chrift  is   revealed  to    Tinners, 
it  is  their  duty,  immediately,  to  believe  in  him. 
He  was  revealed  to  the   Israelites  :  fo  the  apof- 
tle  faith,  §  He  was  preached  to  them.      He  was 
preached  in  the  pVornHfes,  types,  and  prophecies 
and  even  the    hiltories,  and    genealogies  in   the 
Qkl  Teftament  are  full   of  Co  nit  ;  ail    hive  an 
ultimate  refpetd;  to   him.     Then  tt    mud  cer- 
tainty be  true,   that   faith    in  our  LORD  jefus 
Chrift  vvas  a  branch  of  Old  T dhimni  religion; 
The  Ifraeiites  were  all  under   obligation  to  be- 
lieve in  him. 

Sinners  have  not  f:ich  a  character  as  Go  J 
approves  :  nor  do  they  do  what  Got  accept, 
nor  have  they  a  title  to  the  promhfes,  uniels 
they  are  believing  Turners  : — (luful  creatures  ac- 
ting faith  in  the  Mediator.  By  this  raiih,  they 
will  form  a  character  which  G  >d  approves  ; 
it  will  qualify  the  n  for  ferviu^;  G  >  1  acceptably  ; 
and  unire  them  t  >  Chrift — The  confequence  is, 
they  have  a  title  to  the  vproi:oifcs  of  the  co ve- 
na:. I 
*  Gen.  3.  15.    i    Gen.  4.J.    1?.  t  If  v..  45.  zu 

%  Mic.  7.  7.  §  H,b.  4.  2. 


"f 


20 

runt  of  grace.  But  there  was  no  covenant  of 
grace  birde  known  to  mm,  if  the  Abrahamic 
covenant  be  fet  aft  le  ;  for  we  may  with  the 
fane  propriety  fet  afide  every  thing  in  the  Old 
Teltament,  refp;Cti<»^  Chriit,  and  faivation,  as 
the  Abrahamic  covenant.  From  this  it  will 
follow,  that  Abraham, I faac  and  Jacob,  &all  the 
patriarchs,  and  prophets  are  perijhed  \  not  one 
Ifraelite  is  faved,  who  lived,  and  died  under  that 
tlifpenfaticn  ;  if  there  were  no  covenant  of 
grace,  and  if  Jefus  Chrift  were  not  revealed  to, 
and  believed  on,  in  the  world.  This  fentiment 
is  too  extravagant  for  anv  one  to  admit,  who 
believes  in  divine  revelation. 
5.  The  Old  Teltament   required  a  religion  of 

the  heart. 

By  heart  religion  is  lrcrrt,  a  religion 
which  confifts  in  right,  or  holy  afFe£lions  of 
herat.  Accordingly,  we  have  this  command  : 
*  My  fori)  give  me  thine  heart.  And  alio  this  jj 
My jfon,  forget  not  my  law  :  out  let  thine  HEART 
keep  my  commandments-.  Mofes  fays  to  Ifrael,„t 
Only  take  heed  to  thy/elf,  and  keep  thy  SOUL 
diligently,  leaf  thou  forget  the  things  which  thine 
tve;  have  feen,  and  left  they  depart  from  thy 
HEART  all  the  days  of  thy  life.  But  if  from 
thence  thou  (halt  feek  the  LORD  thy  GoJy/hou 
jh  ilt  find  him  ;  if  thou  feek  him  with  all  thy 
HE  1RT,  and  with  all  thy  SOUL.  Jothua  di- 
r^cls  the  Ifraelites  in  thefe  words  J  Nozv  there- 
fore fear  the  Lord,  and  ferve  him  in  finceritv, 
and  in  truth.  Salomon  gives  the  following  di- 
rection. J  Let  your  heart  therefore  be  perfect 
with  the  Lord  your  God,  to  walk  in  his Jhitzi'.ct, 
and  to  keep  his  ammandmentsy  as  at  this  day. 
King  David   addred'ed   his  fon    Salomon    with 

thefe 

*  Pru  23.  26.  |j  Pro.  3.  r.  t  Drif.  4.  9.  a:id 
9.  2.  %  JoJ\  24.    14.   yjl  King.  8.  61. 


21 

thefe  imprefltve  words  f  Ahdthou,  Salomon  my 
fon,  know  thou  the  G od  cj  thy  Father  :  andfeivs 
him  w'tb  i  perfect  HH'fl'ltT  and  w'tb  a  willing 
mind  :  for  the  LO  R  D  fearcheth  all  heart sy  and 
underftandeth  all  the  imaginations  of  the  thoughts 
r/jbju/eek  birh  he  will  be  found  of  thee  ;  but  if 
tkou~forfake  him,  he  will  cift  thee  off  for  eve/. 
D.ivid's  prayer  is  *  *  Let  integrity  and  upright* 
nefsp  refe  rvc  m  e . 

These  mfl^ricfes.are  but  a  few,  of  the  ma- 
ny, which  might  be  bro'f  to  vievv,  in  whicri 
G  >d  required  htarr  religion  ot  the  Ifraelites  un^ 
der  the  OM  Telia  men  t  cifpenfauon.  It  is  as 
plainly  required  under  that  riiQ*enfatk>n,  as  it  is 
un  !er    ihe    gofpei. 

6.    It  is  eyi  lent,  (rom  a  view   of  the  fcripfuries 
of  trie    O  d   Tedamsrv,    rht.t    Q  >d     enjoined 
on    the  children  or    Israel  i     religion,   which 
confide.!  in  holy    obedience,  to    the  mind    of 
God  mile  known    to  them. 
To  obey  God  ;  ;s 'o  do  what  he   coratmnds 
with  fuch  a  difpc/fitionb'f  > hearts  as   he  requires 
us  to  exereitV.      This    correfponds   with    what 
Solomon  fay?,  *  Let  us  hear the  conclujion  of  the 
whole  matter  :    Fear  God  and  keep  his  command- 
ments ;  J  or  this  is  the  whole  duty  of  man.   Tha", 
only  is  obedience  to  God,  which  proceeds  iicm 
a  iincere  or  holy   temper   of  heart,  Accord: ngliy 
God  fays  to  Ifrael  ||  Show  therefore,  if  ye  zvill  obey 
thy  voice,  IN  DEED,  &    keep  my  covenant  then  ;e 
fijo.il  be  a  peculiar  treafw,  e  unto  me    No  covenant 
at  this    time,  exided  between  Go  i  and  tie  Israel- 
ites, but  the  Abrahamic  covenant,     Thev  are, 
however,  required   to   obey  God's  voice  ^  &    keep 
his  covenant       It  was  that    covenant*  therefore, 
they  were  to  keep,INDEED  ; — in  holy  obedi- 
ence 
Jftry?    Chron.  28.  9.**   PfaL  25.   21.     *Eck. 
($  13-  8  Exod-  *9-  5- 


22 
ence.  To  the  Ifraelites  fays  M  jfes  ;  f  Behold 
I  jet  before  you  this  day  a  hi  effing*  &  a  curfe  :  a 
hlefftng,  if  ye  obey  ths  commandments  of  the  LORD 
your  God,  which  I  command  you  this  day  ;  &  a 
curfe,  if  ye  will  not  ebey  the  commandments  of  the 
LORD  your  God.  Mofcs  fays  lo  them  again,  J 
And  now,  O  Ifrael,  what  doth  the  LORD  thy 
God  require  of  thee, but  to  fear  the  LO  R  D  thy  God 
to  walk  in  all  his  Ways,  ond  to  love  him,  and  ta 
ferve  the  Lord  thy  God  with  all  thy  HEARTS 
zvith  ALL  thy  SOUL,  to  keep  the  commandments 
of  the  LORD,  &  his  jlitntes,  wh':ch  I  command 
thee  this  day  Again  §.  Thou  (halt  fear  the  Lord 
thy  God,  &  ferve  him.  Or  his  ancient  cove- 
rant  people,  God  required  holy  obedience,  &, 
therefore  fays,  concerning  them,  fl.  Ye  jh all  be 
unto  me  a  kingdom  of  priefts,  and  an  holy  nation. 

A  fummarv  view  of  the  religion  enjoined,  by 
God,  on  the  Ifraelijes  under  the  Old  Teliainment 
difpen  fat  ion,  hafnow  been  taken.  By  fcrip- 
tyre  decUr^tionsT^nd  precepts,  which  hat^been 
adduced  ;  there  is  toll,  and  pofuive  evidence  fuf- 
ficient  to  convince  any  candid  mind,  that  it  was 
an  holy  religion  :  A  Religion,  which  confided 
ia  difenterefted  love — in  repentance,  and  faith  *n 
holy  obedience  to  the  revealed  mind  of  God, 
For  the  exiuVnce  of  all  which,  a  foundation  was 
laid  in  fpiritual  circumcifion,  or  regeneration. 
Of  Abraham's  feed, God,  therefore, required  the 
farneeharacler  as  was  the  character  of  Abraham 
when  God  called  him  out  of  Qr  of  the  Ch-aldees. 
For  the  riefigu  of  God  in  calling  him  evidently 
was,  to  fupport  the  true  religion.  And  in  the 
practice  of  this  religion,5c  on  no  other  confidera- 
tion,  the  tribes  of  Ifrael  were  to  enjoy  promifed 
bleilings,  As  will  be  (hewn  in  its  proper  place. 

We  now  proceede,  as  was  propofed.  I£ 

t.  Deut.  ii.  26.    27.  28.  X  Oeut.     10.    12.13, 
§Dcut.  6.    13^.  Exod.19.  6. 


.  23 

II.  To  bring  into  view  fomeofthe  privileges 
&  bltffin^s  which  were  promifed,  by  God,  to 
the  Ifraclites. 

Some  ot  the  leading,  and  more  important 
promifes,  only,  will  be  mentioned,  thefe,  how- 
ever, in  their  confequences,  will  involve  oth- 
ers. 

1.  God  promifes  to  be  a  God  to  Abraham,  & 
his  fetd. 

These  are  the  words  ofpromife  to  Abraham 
#.  And  I  willejlablijh  my  covenant  between  me  & 
thee  &  thy  feed  after  tbr>'n  t)  -ir  generations  ;  to  be 
a  God  to  thee,  tff  thy  jeed  afier  yhee  Concerning 
the  feed  ot  ^brah^m,  G  o  fays,  ||  I  will  be  their 
God.  When  FL-  is  f|pe«kitig  >1  tfrael,  this  ex- 
prcfiinn  treqtun-.lv  occurs,  :/  run  the  LORD 
your  God.  Ser  the  ptaces  reh  rrd  to  in  the  mar- 
gin, f  This  pro  i!ifc ,  in  v\  bJch  God  makes  over 
himlelf,  to  his  people,  in  ihe  infinite  fulnefs,  & 
fufficiency  ot  Ms  perfections,  is  the  moll  won- 
derful, fweet,  and  e-Xtehfive  promife,  the  Bible 
contain.  It  is  the  foul  and  life  of  all  the  prom- 
ifes ot  the  covenant  of  grace.  It  this  be  ex- 
punged, all  other  Bible  promifes  would  be  of 
(mall  consideration,  Ir  involves  in  it  all  the 
fpiritual  good,  which  G  >d's  people  ever  have, 
do  now,  or  ever  will  enjoy  ;  in  time,  &  thro* 
Ctern/'ty. 

2.  To  the  Ifraelites  God  promifed  his  pref- 
e  nee. 

In  the  fctiptures,  there  is  a  three-fold  pref- 
enceof  God  mentioned.  In  the  firit  place  his 
immenfity,  or  omniprefnee  This  is  an  eife fi- 
lial perfection  of  the  Deity.  And  in  regard  to 
this  divine  attribute,  God  is  equally  prefent  in 
heaveii,  earth  and  hell.      His    exi (fence  is   uni- 

verfai 
*.   Gen.  17.  7.  \Lev.  26.  12,      i"  Lev.u  44.5. 

30.   23.  30  20 


*4 

Verfal  and  operative  thro'  all  creation.  Rut  it  W 
not  recollected,  that  this  prefence  of  God,  is  an 
object  of  Bible  promtfe,   in   anv  in  fiance. 

Another  kind  of  divine  prefence,  frequent- 
ly mentioned  in  the  (cripn;rts,  is  the  miraculous 
manner  in  which  the  God  of  Ifraei  nianifefted 
himfeH  to  i hem  in  the  wildtrncfs,  in  a  pillar  of 
cloud,  and  fire,  which  directed  all  their  move- 
ments in  their  journey.  This  was  Gods  vifible 
preftnce  with  them.  It  refted  over  the  mercy 
feat  in  the  tabernacle  :  &  in  the  holy  of  holies 
in  the  temple,  after  it  was  built.  But  this  fen- 
fi  ble,  or  vifible  pre.  f;  nee  of  G  >:l,  alt  ho'  ii  be  fre- 
quently, an  object  of  piomife  to  Ifraei,  yet  is  by 
no  means  the  main  objeel  of  th-  prooiifesin  th^ 
Oid  Teltament,  which  refpedt  the  pie  fence  of 
God  with  that  people  :  For,  after  the  deft i  nat- 
ion of  t  he  temple  b.  Nebuchadm-zz  t,  ihev  w- re 
never  favored  with  that  vifible  token  ot  G  )J's 
prefence,  asiheir  own  writers  acknowledge.  If 
this  kind' ol  the  divine  piefncc  had  bten  the 
main  obj  $  pf  the  promife,  it  mutt  have  run 
paralh-l  with  the  Old  Ttitamerrt  nifpenfan.'m  : 
Ifr*ae I  would  s\ ways  have  enjoyed  that  fenfibie 
token  ot  God's  or,  rfence  ;  but  it  was  not  enjoyed 
under  the  fecond  ttmple. 

It  is  believed,  the retore,  the  prefence  of  God 
pronifed  to  the  Iftaelnes,  is  the  fame,  in  its  tx- 
cellenct  nature,  and  extent  mentioned  by  our 
favior,  when  he  fays  *  He  that  hath  my  com- 
mandments and  kerpfth  them,  he  it  is  that  low  th 
me  :  iff  he  th.it  loveth  me,  {hall  be  loved  of  my 
Father^  and  I  will  love  him,  and  uill  manifeji 
tnyjtlj  to  him  Judas  faith  unto  lirr.  (net  Ijca- 
riot)  Lord  how  is  it  that  thou  wilt  manifefi  thy- 
Js!f  unto  us,  and  not  unto  the  world  f  Jejus  an~ 
Jwertd  and  J  aid  unto  him,  1]  a   man  hve  me,  he 

will 
*  John  14.  21.  22.  23. 


feeflmy  wsrds,  and my  father  will love  him,  and 
we  will  come  unto  him,  and  make  our  abode  with 
him.  We  have  here  an  explanation  by  our 
faviour  of  the  nature  of  the  promife.  The  en- 
joyment of  God  in  Chriftj^tHiil  dm,  is  a  fruit 
©f  the  excrcife  of  holy  love  ;^is  to  enjoy  the 
prdence  of  God,  according  to  the  nature  of 
the  promife. 

The  divine  promifes  to  the  rfraelites,  irv 
which  they  have  affurance  of  the  prefence  of 
God,  are  too  many  to  be  mentioned,  particular- 
ly. Two  however,  wHl  be  noticed.  One  is' 
tnat  memorable  promife  made  to  Mofes  for  bis 
encouragement,  and  fupport,  w ho,  as  I fraeJ's 
chief  ruler  under  Gad,  was  to  bring  the 
people  out  of  Egypt,  and  conduct  them  thro* 
the-wildcrncfs.  To  him  God  faith,  *  Certain- 
ly I  will  be  with  thee.  The  other  promife  in 
view  is  that  made  to  J  fhua,  who  wis  to  con- 
d'ift  the  tribes  of  the  Lord,  into  the  land  of 
Canann.  God  fsys  to  him  \  I  will  not  fail 
thee  nor  forjo.he  thee. 

That  thefe  declarations,  in  which  God  gave 
afTurrnee  to  the  Ifraelites,  that  they  mould  en- 
joy his  prefence,  did  refnedt  the  enjoyment  of 
God  in  Chirff,,  and  Divine  fupport,  and  fup~ 
plies  in,  arul  thru'  Jefus  Chr.ilt,,  is  the  fenfe  in 
v/hich  the  Aportle  undtrilood  them  :  For  he 
mentions  them,  as  a.  ground  of  comfort  fupport 
and  encouragement  to  the  people  of  God,  in 
all  ages,  t  For  he  hathfciid,.  God  fain  it  to  his 
people  of  old  ;  He  faid  h  to  Mof?g.,  and  Jofh.'a 
/  will  never  leave  theey  nor  forjake  thee.  He 
fays,  it  now.  It  is  therefore,  a  go f pel  promife 
involving  in  it  fpirifual  and  eternal  good. 
3.  God.  proir.ifed  the  feed  oi  Abraham,  that 
D  they 

*£W.  3.  12.  \.JJb,  1.  5,  f.ifrf..  13.5, 


26 

they  fnould  be  his  people  :  and  he  owns  them 

as  Inch. 

When  God,  in  the  covenant  he  made  with 
Abraham,  and  his  feed,  a  (lures  them  by  prom- 
ife,  he  would  be  their  God,  and  that  they  mould 
enjoy  his  prefence  ;  he,  at  the  fame  time,  af- 
fures  them,  that  they  fhall  be  his  people.  They 
are  therefore  frequently  reminded  of  the  rela- 
tion, which  exifted  between  them,  and  God. 
To  them  God  fays,  *  Ye  fhall  he  my  people,  He 
calls  them,  my  people ,  (j  /  have  jeen  the  affliclion 
#/  My  People.  tLet  my  PEOPLE  go.  The 
fame  expreffion  is  ufed  in  the  prophets,  frequent- 
ly. They  are  alio  called /£< 'people  of  God.  +  &, 
tiis  people  §. 
4»  God  promifed  them  the  land  of  Canaan,  8c 

that  they  fhould  take  poifeflion  of  that  good 

land. 

This  is  the  promife  to  Abraham.  God 
fays,  ^[  /  will  give  unto  thee  and  thy  feed  after 
thee,  the  lana I  wherein  thou  art  a  Jzranger,  all  the 
land  of  Canaan.  To  the  Ifraelites  God  fays, 
*#  I  am  the  LORD  your  Gid,  which  brought  you 
forth  out  of  the  land  of  Egypt ,  to  give  you  the 
land  of  Canaan  Jacob,  not  long  before  his 
death,  repeats  to  Jofeph,  what  God  faid  to  him 
at  Luz.  ^Beheld  I  will  make  thee  fruitful,  and 
multiply  thee,  and  I  will  make  of  thee  a  multitude 
ef  people,  and  -will  give  THIS  land  to  thy  feed 
after  thee.  When  Mofes  flood  on  Mount  Pif- 
gah  viewing  the  land  of  Canaan,  G  d  fays  to 
him  ;  iifhis  is  the  Kland  which  I  fwear  un- 
~td  Abraham,  unto  Ifcac,  and  unto  Jacob  %  faying 
1  will  give  it  untc  thy  feed. — Jofhtia,  aftejr  the 
conqueft   of   the  land  ot    Canaan,  and   a  fhdrt 

time 
*Levit.  26.12.  \Exod.s%.  t.EW.5.1.  %Jitdg< 
10 ,/,  &  2.  Scan. \X.l'^  §.£aW.i8.  ^Geji.  1.7. 8, 
%Lev.  25.  38.     |1!|GV«>;48>  4.    i±Deut.  34.  4. 


1  7 

/ 


time  before  his  death,  in  an  affembly  of  the  ru- 
lers of  the  tribes, jhe  acknowledges  the  faithfnh 
nefs  of  God  in  accnmplilhing  the  promifes  made 
to  that  people.  §§te  know  in  all  your  hearts,  1$ 
in  all  your  fouls,  that  not  one  t  hi  tig  hath  failed  of 
all  the  good  things,  which  the  LORD  your  Gcd 
fpake  concerning  you,  all  are  corns  tojafs  unto  you, 
and  net  one  thing  hath  filled  thereof.  They  had 
conquered,  aud  gotten  ppflefliah  of  the  land  of 
Canaan,  and  hereby  there  was  fo  tar  an  accom- 
plishment of  the  divine  promife. 

The  feed  of  Abraham,  it  may  here  be  ob- 
ferved,  could  not  when  they  ftrft  entered  the 
land  of  Canaan,  occupy  all  that  exten-fiire  tract 
of  territory  included  in  the  promife  ;  becauie 
their  numbers  were,  yet,  too  few.  The  ori- 
ginal grant  to  Abraham  is  in  these  words,*£/w/0 
thy  feed  have  I  grot  n  this  land ,  from  the  river  if 
Egypt  *  unto  the  great  river,  the  river  Euphrates. 
The  lands  included  in  this  pf.oaiMe  are  bounded 
en  the  one  fide  by  the  river  oi  Egypt ,  which 
empties  into  the  Mediterranean  Sea,  and  on 
i'aQ  other  fide,  by  Euphrates,  which  empties  in- 
to the  Perfian  Gulf.  Between  thefe  two  riv- 
ers, a  country,  vaftly  extenfive,  and  rich,  was 
Included  :  and  the  whole,  given  by  promt  *e  to 
Abraham  and  his  feed.  And  they  had,  as  Jofh- 
i;a  cbferves,  gotten  poiu  ilion  according  to  pro- 
mife. And  Mufes,  tells  the  people,  that  in  due 
time,  they  fhould  occupy  the  whole,  jj  Every 
flace  whereon  the  fobs  of  your  feet  Jhall  t ready 
jhall  be  yours,  from  the  wildernefs,  and  Leba^ 
non,  from  the  rivgr,  the  river  Euphrates,  even 
unto  the  utter  mofl  fea,  jhall  your  coafl  he.  This 
prornife,  in  the  full  extent,  it  is  believed,  re- 
mains, under  God's  holy  and  wife  providence, 
vet,  to  be  accomplished. 


a8 

£.  God  promifed  when  they  ftiall  have  taken 
poileffion  of  the  land  of  Canaan,  that  they 
fhould  enjoy  great  happinefs,  peace,  and 
profperity. 

God  promiftd  Abraham,  iThat  in  :bl effing 
J  will  blefs  thee  %  and  in  multiplying  I  will  multi- 
ply thy  feed,  as  the  Stars  of  heaven,  and  as  the 
/and  which  is  on  the  fea-fhore,  and  thy  feed  pall 
f'ffefs  the  gate  of  his  enemies.  Their  outward 
glory  and  profperity  was  to  be  exceedingly 
great.  %Blejpd  Jhait  Hhou  be  in  the  citv,  and 
kleffedfialt  thou  be  in  the  field  :  Bleffed  fhall  be 
the  fruit  of  thy  body,  a*:d  the  fruit  of  thy  ground, 
etnd  the  fruit  of  thy  cattle,  the  incrcafe  of  thy  kine, 
end  the  flock*  of  thy  jheep.  This  reprefentation 
of  their  profperity  concludes  with  thefe  words, 
The  LORD  fo  ill  make  thee  the  heady  and  not  the 
/a/7,  ane) thou  jh alt  be  above  on}y,  and  thou  fh alt 
not  be  beneath.  But  in  order  to  the  enjoyment 
cf  fo.much  profperity,  it  is  neceffary  t  hey  fhould 
have  peace,  it  is  therefore  promifed,  *And  I 
will  give  peace  in  the  land,  and  ye  fhall.  lie  down, 
and  none  fhall  make  you  erfraid.  But  if  their 
enemies  fhould  at  any  time  difturb  their  peace, 
'they  are  allured,  \The  LORD  fhall  cauje  thine 
enemies  that  rife  up  againfi  thee  to  be f mitten  be- 
fore thy  face  :  they  fhall  come  out  againfi  thee  one 
way  and  flee  before  the  f even  ways.  The  Ifrael- 
ites  were  to  have  acharadler,  the  moft  renown- 
ed, and  honorable  of  any  nation  on  the  face  ai 
■the  earth.  iJnd  to  make  thee  high  above  all  na- 
tions which  he  hatb  made,  inpraife,  and  in  name, 
mnd  in  honor. 

At  the  three  great  annual  feafts,  all  the  males 
were  required   to  attend   at  Jerufaiem.  Jj^At 

this 
iGen  22-  17.  %Deut.  28.  3.  to  14.  read  the 
whole  paffage.  *Lev.  26.  6.  |  Deut.  28.  7. 
iDeat.  26  K).;%%Exod.  23,  15,  16,  17. 


29 

tliis  feafon  their  families,  and  property  would  ' 
bcexpofed  to  captivity  and  plunder.  But  fee 
how  fafe,  and  happy  they  were  under  the  guar- 
dianfhip,  of  their  God.  ^Neither  (hall  any  man 
defire  thy  land,  when  thou /halt  go  up  to  appear  be- 
fore the  LORD  thy  God9  thrice  in  the  year, ~ 

Nor  is  it  found,  that  the  hiitory  of  the  nation 
gives  one  inflance,  in  which  the  enemies  of  If- 
rael  captivated  their  wives,  and  children,  or 
plundered  the  country,  when  the  men  were 
gone  to  attend  on  God,  in  his  inftituted  wor- 
ship. 

6.  To  what  has  been  observed  it  may  be  added, 
the  children  of  Ifrael  had  afllirance  by  divine 
promife,  that  the  privileges  and  bleifings 
which  they  mould  enjoy,  mould  be  perma- 
nent. 

That  the  promifes  made  to  Abraham,  and 
his  feed,  in  the  covenant  God  eftablifhed  with 
them,  fhould  operate  thro'  a  long  period  of 
time  :  and  that  the  enjoyment  of  promifed  blei- 
fings mould  be  permanent,  they  have  alfuran?- 
ces  by  thefe  words,  *And  I  will  eflablifh  my 
covenant  between  me,  and  thee  t  and  thy  Jeed  after 
thee  in  their  generations  for  an  EVERLASTING 
covenant,  to  be  a  God  unto  thee,  and  thy  feed  af- 
ter thee.  And  I  will  give  unto  thee,  and  thy  feed 
after  thee',  the  land  ivherein  thou  art  a  ftrangerp 
.ill  the  land  of  Canaan,  for  an  EVERLASTING 
ptfeffion,  and '  1  WILL  BE  THEIR  GOD. 
Again  Gcd  fays  to  Abraham,  \For  all  the  land 
which  thou  fe  eft,  to  thee  vjill  I  give  it,  and  ts  thy 
feed  FO  R  E  Vli  R .  W  b  e  n  A  a  ro  n  m  ade  t  he  gol- 
den  calf,  God  threatened  to  deflroy  the  whole 
nation,  but  Mofes  intercedes  for  Ifrael,  and 
grounds  his  iutercedion  upon  ihh  divine  prom- 
D3  :fe. 

$*&*•?</,  34.  24,   *GV»,    in,  jM   g,    |6k».  13.  15, 


3° 

f'ife.  i  Remember  Abraham,  Ifaac  and  Jfrael  thy 
fervams,  to  whom  thou  /wear eft  by  thine  ownfeff 
andfaidfi  unto  them,  Iw'.Il  multiply  your  feed  as 
the  ftars  of  heaven,  and  all  this  land  that  I  have 
fpokenof,  will  I  give  unto  your  feed,  and  they 
Jhall  inherit  it  FOREVER.  By  thefe  promif- 
es  the  God  of  Ifrael  gave  them  aflurance,  that 
they  fhould  pofTefs  the  land  of  Canaan,  and  <?n- 
joy  what  he  had  promifed,  one  generation  after 
another  FOREVER,  to  the  end  of  time. — 
And  as  the  land  of  Canaan  was  a  type  of  Heav- 
en ;  and  the  premifes  of  temporal  happinefs, 
and  profperity,  have,  frequently,  a  fpiritual 
meaning,  the  terms,  EVERLASTING,  and 
FOREVER,  are,  in  this  view,  to  be  under- 
ftood,  to  mean  in  a  proper  fenfe,  ETERNI- 
TY: or  a  period  which  is  interminable. 

If  what  has  been  obferved  upon  the  fubjecT: 
before  us,  arid  the  writings  of  Mofes,  and  the 
prophets,  be  carefully  and  candidly  examined, 
fuffident  evidence,  it  is  believed,  will  be  found, 
to  convince  every  mind  ;  that  a  religion  pure, 
«r  holy,  was  required  of  the  Ifraelhes  ;  and  the 
promifes  refpe&ed  not  only  temporal  profperi- 
ty ;  but  fpiritual  .;  arid  this  efpecially.  And  if 
they  had  kept  covenant  with  God,  what  David 
lays,  would  have  been  verified  *  All  the. paths  of 
the  LORD  are  mercy  and  truth,  unto  fuch  as 
'keep  his  covenant,  and  his  teftimonies.  The  pro- 
tiiife  God  made  to  them  would  have  been  fully 
and  exactly  accomplim^d  :  they  would  have  en- 
joyed all  the  temporal  and  fpiritual  good,  and 
iprofperiiy  contained  in  the  promifes  made  to 
/Abraham  and  his   feed. 

,t  Ex^.-2.  i$PPf&  ?5.iCc 


%  *><XXXXXXXXXXXXX><XXXXXXX}J( 


A    Careful  Enquiry  &c* 


Difcourfe    IL 

Gen.  XVII   I.   WALK  before    ms  and  be 
":\-u  perfetf. 

Rom.  XI.  20.  WELL;   becaufe  of 'unbelief 
the}  were  broken  off. 

IN  attending  to  the  fubject  before  us,  it  was 
proved,  beyond  any  reasonable  doubt  by 
plain  fcripture  teflimony  brought  to  view,  un- 
-der  the  fiift  head  of  difcourfe  that  God  required 
mora!  virtue  of  the  Ifraelites,  or  a  religion, 
p  ire,  and  holy  ;  a  religion  which  confiited  in  a 
conformity  to  God's  moral  perfections.  It  was 
a  religion  which  confiited  in  love  to  God,  and 
their  neighbour,  in  lepentance  and  faith — in 
uprightnefs,  or  fmcerity  of  heart,  and  in  holy 
obedience.  A  foundation  for  which  was  laid 
in  Spiritual c\rcumc\C\on,  or  regeneration.  This 
is  the  religion  taught  by  Mofes,  and  the  pro- 
phets. 'T-his  is  the  -religion  enjoined  on  the 
children  of  IfraeU  bv  the.  command -and  autho- 
rity of  JEHOVAH. 

Under  the  feeond  hztfi  of  difcourfe  ; Tome 
-of  thegreat-and  precious  prornifes  made,  by  the 
Goc!  of  I-frae.u  to  them,  .have  been  . particularly 
m  enticned, 

±Lh  fajr/^^rprofcculin^ouriTnbj'-^l,  the  bu'f.- 


32 

r.efs  now  befor  us  will  be  to  recapitulate  the 
promifes  God  made  to  his  ancient  covenant 
people  :  and  examine  the  grounds  on  which  he 
taught  them  to  expect  a  fulfilment  of  his  pro- 
mifes to  them. 

According  to  the  plan  of  our  difcourfe 
it  was  to  be  (hewn, 

III.  The  Ifraelites  living  in  practice  of 
the  religion  God  required  of  them  was  the, ON- 
LY, condition  of  their  enjoying  promifed 
privileges,    and  bleflings. 

As  the  writer,  in  examining  into  the  nature 
of  the  religion  taught  in  the  Old  Teilament,  &: 
enjoined  on  the  church  of  God  under  that  dif- 
pen  fat  ion,  has  aimed  to  make  the  bible  his  on- 
ly rule,  by  which  he  has  formed  his  opinion  : 
fohe  deHgnsto  make  this  Jure  word;  his  only 
guide,  in  attending  to  what  is  now  in  view. 
And  it  is  believed,  that  fufficient  evidence  will 
appear,  from  the-  Old  Teftament,  principally 
to  convince  the  candid,  that  the  children  of  If- 
rael  had  no  reafon  to  ex  peel:  an  accomplifh- 
ment  of  divine  promifes,  refpecting  either  tem- 
poral or  fpiritual  bleflings.  unlefs  they  lived  in 
holy  obedience  to  the  divine  precepts.  The  ac- 
compli foment  of  the  promifes  depended  on  their 
fupporting^characterg-really  holy,  or  living  in 
the  practice  of  mora!  virtue. 
I .  God  prouiifed  to  be  a  God  to  Abraham  and 
his  feed  ;  an  accomplidiment  of  this  promife 
depended,  folely,iin  the  holinefs  of  their  cha- 
racter. 

Abraham,  who  is  famous  in  both  Tefla* 
ments,  is  renowned  for  his  piety,  his  r^aciy  o- 
bedience,  and  efpecially  for  his  FAITH.  For 
ikis  grace  lie  was  eminent,  and,  therefore,  it 
v/as  that  God  called  him  from  his  country,  and 
\&s  fatkiri  hrujt  i  catered  into  covenant  with 

biiu 


.  33 

$im,  and  rtude  prOmifes  to  him  of  temporal  .  & 
fpiritual  bledings.  It  is  not  confonant  with 
the  infinite  purity  cf  the  divine  chara&er  t© 
take  into  covenant  with  himfelf  one  who  is  an 
enemy  to  him  ;  and  while  Curtaining  Cuch  a 
character,  make  this  promife  to  him,  I  will  be  a 
God  to  thee.  This  promife,  however  God  made 
to  Abraham  ;  and  it  is  an  evidence  ot  his  piety, 
er  that  he  was  a  believer.  This  is  the  light,  in 
which  the  whole  tranfaction  is  viewed  by  St. 
Paul,  *  Even  as  Abraham  believed  Gody  and  it 
was  accounted  to  him  for  righieoufnefs.  But  wat 
he  a  believer  before  God  entered  into  covenant 
"with  him,  or  not  until  afterwards  ?  The  apof- 
tleanfwers  this  queftion  $  How  was  it  (faith) 
reconed  f  when  he  was  in  circumcifion,  or  in  w»- 
circumcijion  f  not  in  circumcifiony  but  in  uncir- 
cumcifien.  It  hence  appears,  that  God  eftablifh- 
"til,  or  made  a  covenant  whh  Abraham,  "becaufe 
he  was  a  believer.  And  being  in  covenant  with 
God,  he  directed  him  to  put  the  feal  of  the  co- 
venant on  his  flefh,  viz.  circumcifion.  This 
Vvas  then,  and  it  was  to  be  for  many  generati- 
ons, a  feal  of  the  covenant  of  grace,  in  which 
Abraham  now  ftood.  Agreeably  to  this  the  a- 
poflle  fays  t  He  received  the  Jign  of  circumcijion  , 
<?  feal  of  the  right  eoufnefs  of  the  faith  which  he 
had  yet  being  uneircumcifed. 

By  thefe  obfervations  it  is  plain,  and  eafy  to 
be  feen,  that  the  command  then  was,  believe  & 
bscircumcifed, — this  was  the  will  of  God  and 
the  manner  in  which  he  proceeded,  in  this  im- 
portant tranfadion  ;  which  was  to  be  a  prece- 
dent, in  all  future  ages  of  the  church.  It 
was  then,  believe  and  be  circumeffed,  juft  as  it 
now  is,believe  and  be  baptized,  Faith  was  then 

ai 

*  Gal.  3>  6.  g  Row.  4.  io.  t  Km.  4.  .it* 


,      31- 

Si  ntceflary  a  qualification  for  circurnciuon  as 
it   is  now  for  baptifm. 

The  obfervations  here  made  are  to  apply,  to 
the  perfon  only  who  is  circumcifed.  Faith  in 
the  fabjeel  was  a  necefiary  qualification  :  other- 
wife  the  feal  of  the  covenant  was  Pet  to  a  blank. 

But  it  is  now  further  obferved  :  in  the  A- 
brahamic  covenant,  not  only,  is  Abraham  in- 
cluded, but  alfo  his  feed.  The  words  are  *  And 
I  zvill  ejiahlifh  my  covenant  with  theey  and  thy 
feed  after  t>'eey  IN  THEIR  GENERATIONS 
Hence  it  appears,  that  the  covenant  included 
both  him  and  them  in  regard  both  to  duties,  and 
privileges,  The  duties  enjoined  being  pertor^ 
Wed  ;  the  bleinn^s  to  be  enjoyed  were  feeured 
by  promife.  Circumcifion,  therefore,  is  en- 
joined on  Abraham  and  his  (Gedf  In  confiderati- 
on  of  the  fame  charadlerf' exiting  in  them, 
y*mcn  kiHti&R  ---'l  when  (jotf  caiM;  and  en-, 
tered,  into  covenant  with  him.  To  fuppofea 
consideration  of  the  character  fufinined  by  Abra- 
ham, v;hsn  God  called,  and  entered  into  cove- 
nant with  him  is  wholly  out  cf  view,  and  no 
regard  paid  to  it,  when  his  feed  are  mentioned, 
is  a  fupDofitioC;  totally,"  without  fcripture  war- 
rant. For  it  appears  on  the  face  of  the  who's 
t<an faction  between  God  and  Abraham,  in  the 
Abrahaniic  covenant,  that  as  was  Abraham's 
chancier,  fuch  he  required  the  character 
of  his  (fed  to  be.  And  what  he  requi- 
rcvl  of  him  he  required  of  them  :  and  what  he 
promifed  iakim,  he  promifed  to  them*  Thefe 
ovations  will  apply,  in  regard  both  to  the 
.,':  m  enjoined,  and  the  promifes  mad?. 
When  God,  therefore,  required  Abraham  to  to 
circumcifed,  and  that  all  the  male  children  of 
his  kzd  ihouid  be  circumcifed,  the  command  to 

circirmcife 
*  Qth,  17.  7. 


!: 


35 

circurricife,     is    evidently,  connected  with  re- 
ligion   :      it   fuppcfed   the    exigence   of    mor- 
al    virtue,     or    an     holv     character,     fu ch  as 
Abraham  hr*d  before  God  called  him,  and  at  rhe 
time  he  entered  into  covenant    with    him.  God 
it  is  true,  required  them  ail  to    cirfciuhcife  their 
children,  for  he  required  them  all  to  be  HOLY. 
,   In  other  words,  he  required   them  to  keep  co- 
1  tenant  with  himfelf>  -3rd  then    receive  circum- 
cifion  themftlves  ;  and  then    dedicate    their  in- 
fant feed  to  God,  and  then  have  the  fign  of  the 
covenant,    which    was    circumcifion,     put   on 
them,  which  was  a  feal   of  the   righteoufnefs  of 
!   faith. 

By  the    pr2Ceding   obfervations    it    is  eafily 
fcer,,  that  faith,   the  fame    kind  of  faith  which. 
j   Abraham  had,  when  it  is  f.?id,  he  believed  God, 
i   and  it   ibis  accounted  t*  him  for  righteoufnefs, 
'  Was  required  of  all  the  children  of  Ifraei,  when 
they  dedicated  their  infant   Cczd  to  God,  in  cir- 
|  cumeifion.     Nor  had    they   any    right    to  have 
)  their  children  circumcifed,  unlefs  they  were  in 
i  covenant  with  God.   If  they  were,  their  faith  if 
\  fuch  as  Abraham:  had,  give  them    a  right  both 
for  themfelves,  and  their    infant    feed.      If   the 
parent  were  a    believer,  his  infant  [q^<1  had   a 
right  to  trie  feal  of  the  covenant,  but  not  other- 
wife. 

That  God  promifed  to  be  a  Ged  to  Abra- 
ham, and  his  fred,  folely,    in    a  view    of  their 
j  perfonrl,  holy   obedience,   in    a  conformity    to 
I'this  command,  Walk  before  me  and  be  thou  per- 
\fecl,  will  now  be  particularly  attended  to.    To 
■  the  tribes 'of  Ifrsrl,  God    fai'b,   *   If  ye  walk  in 
toyjRqtuU,  and  keep  my  commandments,  and  do  them 
■  I — I  vnll  walk   timing  you,    and    1     JflLL     BE 
\  your  GOD.   J  am  the  Lord  your  God.    Keep    my 

commandments, 
*  Read  Lev.  26.  3.  to  13. 


3<* 

coirvmandments,  and  then  I  will  be  your  G*f. 
It  is  faid  again.  |  That  ye  may  remember  and 
do  all  my  commandments,  and  be  holy  unto  your 
God  I  am  the  Lord  your  Gody  which  brought  ym 
rut  of  the  land  Egypt ',  to  be  your  God  ;  I  am  the 
LORD  your  God.  The  command  is,  Be  ye  ho- 
ly,  and  then  the  promife  is,  lam  the  Lord  your 
God. 

But  this  is  the  language  of  God  to  Ifrael* 
not  only  by  Mofes,  but  alfo  by  the  prophets. 
God  fays  to  them  by  Jeremiah.  +  But  this 
thing  I  commanded,  faying,  Obey  my  voice ,  and  I 
will  be  your  God,  This  depended  on  thai.  Again 
%.  Obey  my  voice,  and  do  them,  according  to  all 
that  I  command  you,  fa  /hall  ye  be  my  people,  and 
I  will  be  your  God.  By  another  prophet  God  fays 
to  them  §.  I  will  put  myfpirit  within  you,  and 
caufe  you  to  iv-dh  in  myflatutes,  and  hep  my jud- 
ments  and  do  them.  The  promife  is  then  annex- 
*&:AND   I  WILL   BE  TOUR   GOD, 

It  hence  appears,  that  the  only  condition 
propofed  to  the  lfraelvtes,  in  confideraiion  of 
which,  God  would  be  their  God,  was.  their  liv- 
ing in  the  practice  of  moral  virtue  \  and  fuppcr- 
tin*:  a  character  really   holy.. 

Particular  attention  has  been  paid,  to 
the  promife  now  under  cofifideration,  becaufe,. 
by  the  precepts,  and  directions  given  by  God, 
in  the  covenant  t  ran  fact  ion  with  Abraham,  we 
learn,  that  it  is  the  duty  of  man,  in  a  folemn, 
covenant  tranfjaion,. to  give  up,  and  dedicate 
himfeli  to  G^d,  and  his  ftrvice,  in  a  public 
manner.  And  from  the  fame  fource  we  learn, 
that  it  is  the  duty  of  parents,  who  are  believer? 
and  therefore  in  covenant  with  God,  to  give 
up  or  dedicate  their  children  to  hi.n,  and  have 
r  th« 

I  Num.  15.40.  41.     *  Jer  7-  23«  %7'r-  ll 


37 

t tie  token  or  Teal  of  the  covenant  put  or  then:. 
No  particular  directions  were  given,  previous 
to  the  exigence  of  the  Abrahamic  covenant, 
rcfpecling  thefe  things  :  but  in  that  God  eftab- 
3i(hed  a  rule,  by  which  the  conduct  of  his  church 
in  all  ages  (hould  be  regulated.  There  the  du- 
ty of  believing  parents  ;  is  pointed  out,  both 
in  regard  to  themfelves,  and  their  infant  feed  ; 
which  was  to  be  a  (landing,  and  univerfal  rule 
in  his  church,  (o  long  as  God  had  a  church  in 
this  world.  In  this  way,  God  defigned  to  pre- 
ferve  in  his  church,  in  every  age,  and  difpenfa- 
tion,  that  fame  religion,  in  kind,  by  which  the 
character  of  Abraham  was  formed,  before  God 
directed  him  to  leave  his  country ,  and his  fathers 
houfe  :  and  which  qualified  him  to  be  a  fubject 
of  the  feal  of  the  covenant. 
2.   To  the  Ifraelites  God  promifed  his  prefence 

but  it  was  to  be  enjoyed  by  them,  on  the 
condition,  folely  that  they  lived  in  the  practice 
of  moral  viitue,  and  fuppcrteda  character  real- 
ly holy. 

PRo;jifKF.3,  cf  tbe  enjoyment  of  the>pr?f~ 
ence  of  God,  are  predicated  ibpon  the  exiilence 
of  real  holinefs,  in  the  character  of  tbofe  to 
whom  they  are  made.  God  fays  to  Jcfhua  :  * 
/  zvill  never  fail  thee,  nor  forfalzi  thee.  The 
condition  is  then  (fated  :  Qt\ly  be  thoujirong,  sj 
very  courageous,  thai  thou  mayeftohferve  to  do  ac- 
cording to  ALL  ike  hit  which  Mofes  my  fervant 
e&mmand*d  thee.  The'  folemn  charge  king  D:i- 
vid  add  re  ft  to  Solomon,  is  in  thefe  i  n  ft  r  active 
words  jj.  And  thou  Soloxjatii  my  fori,  know  thou 
the  Gid  of  thy  father,  and  ferve  him  voiih  a  per-  - 
f:cl  heart,  and  with  a  willing  mind  :  for  the 
LORD  fear chelh  all  hearts,  and  underfandeth 
ell  the  imtnagi nations  6ftbe  thoughts  ;  if  thoufeek 
E  him 

*Jcfh.  1.5.7.  I-  uChran.  28.  9. 


3* 

him  he  will  be  found  of  thee  ;  lui  if  thou  forf alt 
him, he  ivill  cajl  thee  off  for  ever, The  propi  cr  fays 
i.  Hear  ye  me  Afa,  and  all  Judah,  and  Benja- 
min, 1 he  LORD  is  with  you^  while  ye  be  with 
him  ;  and  if  ye  feek  him  he  will  be  found  of  you 
hut  if  ye  forfahe  him,  he  willforjah  you.  The 
pre  fence  ot  God  is  here  prom  i  fed  upon  their 
feekingGod,ard  ferving  him  with  aperfecl  heart 
and  a  willing  mind.  Contiary  to  this  God  tells 
Mofes,  \  This  people  will  rife  up,  and  go  a  whor- 
ing after  the  Gods  of  the  ftrangers  of  the  land 
whither  they  go  to  be  among fi  ihem,  and  wilt  for- 
fake  me,  and  break  my  covenant  ivhich  I  have 
made  with  ihem.  Then  my  anger  jh all  be  kindled 
again/}  them  in  that  day,  I  ivill  forjake  them  and 
twill  hide  my  face  from  them.  G  >d  threatens  to 
Hide  his  face  from  ihem,  if  they  went  off  to  idol- 
atry which  event  is  here  predicted.  By  the  pro- 
phet God  acdiefled  the  people  in  t His  manner  §. 
your,  iniquities  have  Jeparated  betiveen  you,  and 
your  God  j  and  your Jins  have  hid  his  face  from  you, 
that  he  will  not  hear.  Sin  would  feperate  trum 
from  their  God,but  if  they  were  an  holy  people 
th«  v  would  enjoy  his  prefence. 
3.  God  promifed  to  take  the  feed  of  Abraham 
for  his  people,  and  continue  them  to  be  his  peo- 
ple, folely,  on  the  condition,  that  they  li.ved  in 
holv  obedience,  and  ferved  him  with  a  perieft 
heart. 

The  condition  of  their  being  the  people  of 
G  'dt  is  thus  ftated.  #  If  ye  walk  in  myjlatute, 
and  keeps  my  commandments,  and  do  them — ye 
jh.il  be  MY  PEOPLE.  i>  Know  therefore  that 
th>  LORD  thy  God.  he  is  God,  the  faithful  God, 
which  \eepelh  t  oven  ant,  and  mercy  with  them 
that  love  him,  and  keep   his  commandments. 

And 

t.  2.  Chron.    15.  2.  %   Dent.   31.  16    17.   l8» 
%-Ifti.  59.  2.* Lev.  26.  3.  and  12.  tfDeut.'].  9, 


39 

And  as  God  promik-d  to  take  them  for  Us 
people,  it  they  were  obedient,  (o  he  promifed, 
ou  the  fame  confederation,  to  continue  them 
to  be  his  people.  |  The  LOWD  Jhall  efiahVJb 
thee  an  holy  people  unto  himjelf,  as  be  hath  fwor* 
unto  thee,  if  thou  fhalt  keep  the  commandments  if 
the  LORD  thy  God,  and  walk  in  his  ways*  if 
all  people  of  the  earth  Jb<  ill  fee  that  th§u  art  called 
h  the  name  of  the  LORD. 

But  il  they  did  not  fuftain  an  holy  charact- 
er, they  were  threatened,  with  the  molt  diflref- 
fing  calamities.  One  judgement  mould  follow 
another,  until  J.  Their  land  lhould  he  defolate 
and  their  cities  Wajle .  The  definition  which 
G  jd  threatened  to  bring  on  them  for  their  wick- 
ednefs  is  compared  with  the  dcftruclion  of  Sod- 
em,  and  Gom^rab,  Admah  and  Zeboim.  §.  It  is 
iuppofed  enquiry  will  be  made  ;  wherefore  hath 
the  LORD  done  thus  unto  this  land.  The  an- 
fwer  is  They  have  forfaken  the  covenant  of  the 
LORD  God  of  their  fathers.  But  is  there  evi- 
dence they  have  broken  covenant  with  God? 
There  is  :  For  they  went  andferved  other  Gods 
and  wsr/hipped  them.  This  is  the  reafon.  The 
anger  of  the  LORD  was  kindled  againji  their 
land, to  brit.g  upon  it  all  the  curfes  that  are  writ- 
ten  in  this  book.  And  the  LORD  rooted  them 
out  of  their  land  in  anger,  and  in  wrath,  avd  in 
great  indignation.  Tnis  idolatry,  procured  ail 
thefs  dreadtul  judgements  :  They  went  &fer- 
ved other  Gods. 

The  fame  reprcfenfation  of  the  cafe  is  made 
by  all  the  prophets.  The  inftances  are  too  ma- 
ny, to  be  particularized,  in  which  the  wicked- 
nefs  of  the  Ifraelites,  is  exprefsly  mentioned  as 
the  fole  reafon  God  rejected  them.  One  or  two 

E2 
g.   Deut.2%.<).  io.  %«  Lev,   26.    33.   §.   Dent 
29.   23,  to  28. 


4° 

©nly,  will  be  here  noticed.  This  is  one.  #  fFh9 
gave  yacoh  fir  ajpoil,  and  Ijrael  to  the  robbers , 
did  not  the  LORD,  he  againjl  whom  we  have 
Jinned  P  for  they  would  not  walk  in  his  ways,  nei- 
ther were  they  obedient  u  nto  his  Jaws,  therefore 
he  hath  poured  upon  them  the  fury  *f  his  anger* 
On  account  of  the  fpiritual  whoredom  of  Ifrael 
God  fays,  |  /  will  ns  more  have  mercy  on  the 
houfe  of  Ifrael,  but  1  will  utterly  take  them 
away. 

Thlts  it  is  fcen,  that  Mofes  in  the  infancy 
of  their  nation,  taught  the  Ifraelites,  that  if 
they  continued  .to  love,  and  ferve  the  LORD, 
he  would  be  their  God,  and  they  would  conti- 
nue to  be  his  people  ;  but  if  they  forfook  God, 
and  his  fer vice,  he  would  caft  them  off — His 
being  their  God  depended,  wholly,  upon  their 
living  in  the  practice  or  moral  virtue,  and  fup- 
porting  a  chara&er  really  ho'y.  The  fame  Is 
taught  them  by  the   prophets. 

When  we  look  into  the  New  Teftament,  we 
find,  that  moral  evil, —  their  abounding  wic- 
ked nefi,  is  the  reafon  they  were  difowned,  and 
rejected  by  God.  This  will  be  more  particular- 
ly attended  to  in  another  place.  What'  St  Paul 
fays  in  the  text  will  now,  only,  be  mentioned. 
IVdltbecGvfe  of  VtsBELlEF  they   were  broke* 

4.  To  the  Ifraelites  Gad  promifed    the  land  of 

Canaan,  and  that  they  mould    take  pofTtilion 

of  ir,  and  dwell  in  it,  folely  on  condition  of 

their  having  a  character  really  holy,  and  lir- 

in^  in  the  practice  of  moral  virtue. 

When  God  made  this  promife  to  Abraham, 

i  I  will  give  unt/t  the*,  and  ihy  feed   after  thee — 

all  the  land  of  Canaan,  the  condition  is  ftattd  in 

thefe  words,  Walk  before  me,  and  be  thou  f  erf  eft. 

Ec 
f  I/cri.  42.  24.  25.  (  Hof.  1.6,  t  Gen.  17.  8. 


4* 

Be  an  holy  people, be  obedient  to  me  :  love  &  ferye 
me.     Accordingly  we  find  Mofes  add  re  fling  the 
tribes  of  Ifrael  in  thefe  words  ;  *  New  therefore 
kearktn,  0  Ifrael,  unto  the  flat  utes,  and  unto  the; 
judgments,    which  I  teach   you,   for  to  do   them, 
that  thou  mayefi  live,  and  go  in,    and  poffefs   the 
land  which  the  LOR  D    God  of  your  fathers  giv- 
eth  you,  ye  fljall  not  add  unto  the  words    which  I 
command  you ,  neither  /hall  ye   diminijh  aught  from 
it,   that  ye    may   keep   the    commandments    of  thz 
LORD  your    God  which    I   command you.     To 
the  fame  etFeft  are  the  fe  words  \  Therefore  fh all 
ye  keep  all  the  commandments  which  I  command  yon 
this  day,  that  ye  may  be flrong,  and  go  in  and  poj- 
fefs the  land,    whether  ye    go  to  poffefs    it  ;    and 
that  ye  may  prolong  your  days  in  the   land,  which 
the  LORD  j  ware  unto  your  fathers  to  give  it  un- 
to them,  and  to    their  feed.     This  text  is  alfo  v\ 
point,  t  Thou /halt  keep  therefore,  his flatates,  <J 
his  commandments  which  I  command  thee  this  days 
that  it  may  go  zvell  with    thee,  and  thy   children 
after  thee,  and  that  thou  mayefi    prolong  thy  days 
vpon  the  earth,  which  the  LORD  thy  Godgiveth 
thee  forever.     By  thefe   divine  declarations  it  is 
fcen,  that  the  tribes  of  Ifrael  were  to  take  pof- 
feflion  of,  and  dwell  in    the    land  of  Canaan,  if 
they  were  an  holy,  and  obedient   people.     Alt 
depended  on  that. 

Of  this  we  may  obtain  further  evidence,  ifit  be 
v.ezdcd,  if  attention  be  paid  to  the  reafon,  thofe 
were  doomed  to  fall  in  the  wildernefs,  who 
were  twenty  years  old  and  upwards,  when  they 
came  out  of  Egypt,  except  Caleb,  and  Jofhtfa. 
God  fays,  %  Tour  car cafes  /hall  fall  in  the  wilder- 
nefs. This  fen  fence  is  predicated  upon  their 
E  3  wickednefs 

*  Deut.  4.  i  2.  fj  Deut.  n.  8.9.  f  Dcut.4.  ac. 
%Nutn.  14.  32.  '  VJ;  wbh&tfo^  riader  is  re- 
luiMdjfr  ell 


ci.  a 


4* 

ivickectnefs.  Ye  have  tempted  me  ten  times.— Ye 
have  murmured  againft  me.  The  malignity  of 
their  conduct  confided  in  a  diftruft  of  the  pow- 
er, and  gooduefs,  and  faithfulnefsof.the  God  of 
Ifrael.  Hence  the  apoftle  calls  it  §  UNBE- 
LIEF, and  to  whom  f  ware  he  that  they  fhould  not 
enter  into  his  refl,  but  to  them  that  believed  not. 
So  we  fee  they  could  net  enter  becaufe  of  UNBE- 
LIEF. The  apoftle  Jude  mentioning  the  fame 
event  afcribes  it  tothefamecaufe.  #  The  LORD 
batting  faved  the  people  out  of  the  land  sf  Egypt, 
afterivards  defiroyed  them  that  believed  not.  To 
the  unbelief  of  the  Ifraelites,  the  unerring  pen 
of  infpiration  affigns  the  reafon  thev  were  re- 
jected from  the  land  of  Canaan.  \  IFelly  becaufe 
cf  unbelief  they  vjere  broken  off.  They  had  not 
that  character,  which  God  required,  and  there- 
fore he  fent  thofe  evils  he  had  threatened.  He 
rejected  them  :  he  difpoficiTed  them,  for  their 
iv ickednefs— thiir  unbelief. 
5>  The  great  profperitv,  and  happinefs,  which 
God  promifed  the  Ifraelites,  was  to  be  en- 
joyed, only,  on  condition  they  were  an  holy 
people. 

Promises  of  great  profperity,  and  happinefs 
were  made  to  Abraham,  and  his  feed,  ofvvhich 
mention  has  been  made.  tThefe  promifes  are 
predicated  upon  their  living  in  the  practice 
or  moral  virtue  :  and  judgements,  and  calami- 
ties, very  great  indeed,  are  threatened,  if  they 
vcre  deftkute  of  it.  t  M<>fes  addrefling  the 
fame  people  fays,  J  behold  I  fet  before  you  ihh 
day  a  lUfjing%  and  a  eurfex  a  blefjing  if  ye  ibey  the 
tvnmandments  of the  LORD  yjurG:J.  And  a 
cutje  if  ye  will  not  obey  ihs  CMmmandaunts  of  the 

LORD 
§  fkb.  3.   17.  I?,.  19.  *  Jude.   v.  5.    |f  Text, 
page  31,    i"  Dent.    28,  through? -it.   J  Dent,     llj 
2,6,  27,  28.  and  chap.  4.  6  to  l  r. 


43 

LORD  your  God.  Solo  -non  in  hU  pravrr  at  the 
dedication  of  rhe  temple,  fupp  r  s  that  Ifrael 
would  fin  a  gain  ft  God  an^l  then  judgments  and 
calamities,  exceedingly  diftrefiingj  would  take 
place,  to  correct  them  tor  their  wick.dnefs.  Ja 
a  view  of  thefe  things  his  prayer  is  §  IVhat 
prayer  or  fuppllcatton  focver,  be  made  by  any  mm 
or  by  all  tky  people  IJr  icl.---Then  hear  tbsu  in 
heaven  thy  dwelleng  placet  and  forgive,  and  do, 
Solomon  pleads  for  mercy  for  them  if  they 
mould  repent,  and  pray.  And  this  is  the  lan- 
guage of  God  to  Ifrael  by  his  ptophets.  fl  If  ye 
be  willing)  and  obedient ,  ye  flail  eat  the  good  of 
the  land.  But  if  ye  refufe,  and  rebel,  ye  (hall  be 
devoured  by  ihefivordfor  the  mouth  ofthe  LORD 
hathfpohen  it.  The  inftancesin  which  God, by 
Lis  prophets,  calls  tho  people  to  repentance,  & 
an  holy  life  as  the  only  way  to  peace,  and  prof- 
perity,sre  too  many  to  be  cited,  particularly. 
Such  exhortations,  and  directions  are  difperfed 
thro*  all  their  writing?.  But  one  or  two  inflan- 
ces  may  be  produced.  Qod  by  the  prophet 
Jeremiah  fays,  *  O/Jerufalem,  vjafh  thine  heart 
fr*m  wiekednefsy  that  thou  mayeji  be  faved,  Sa- 
ved rrom  threatened  jid^ments,  as  is  plain  from 
the  connection*  Mother  inflance  iff  the  follow- 
ing, jj  For  thus  faith  the  LORD  to  the  houfe  of 
Ifrael,  Jeek  ye  me,  and  ye  jhall  live.  If  the  fins 
of  Ifraei  did  not  prevent  the  manifeftation  of 
divine  good  lefs,  they  have  a.Turances  that  they 
fffould  be  the  mo't  renowned,  and  honourable, 
and  happv  people  it)  the  whole  world.  Theex- 
prefli  ".is  are  ftrong.  t  And  the  Lord  Hith  a- 
Wichedthee  this  day  to  be  his  PECULIAR  PEO> 
PLE  as  he  hath  ffnomijed  lh,:ey  and  that  thou 
Jhould  keep  ill  his  commandments.       And  to  m  ike 

thee 
$.1  A~/V/?8  33.  to  ±0.  %Ife*  *• 1 9-  20.  *Jer. 
4.14.     j)  Amas  5.4.     ipeut.  26. 1^.19. 


.44 

thee  high  ahove  all  nations    which   he  hath  mads, 
inpraife  and  inname,  and  in  honor  :  and  that  thou 
mightejl  be  an  holy  people,  unto  the  Lord  thy  God, 
as  he  hatbfpoken.   By  thefe   fcripture   declarati- 
ons   it    is   eafily    feen,    that   the     nation  of  If. 
rael,  had  no  reafon    to  expecl   they   fhould   be 
profperous,  and  happy,  unlefs  they  were  obedi- 
ent and  holy  :  but    if    they    were  obedient,  and 
holy  they  fhould  be  profperous  and  happy. 
6*  If  the  feed  of  Abraham  fupported  the  char- 
after  of  an    holy    people,    God    allures  them 
that  their   prolperity,  and   happinefs   fhould 
be  pirmanent,  and  they,   and  theirs,  fhould, 
for  a  long  time,  enjoy  the  land    of  Canaan, 
and  all  the  blcflings,  and  privileges,  tempor- 
al, and  fpiiitual,  which  were   promifed. 
If  one  generation   after   another,    they  fup- 
ported an  holy  character,  God  affured  them  that 
they  ihould  £  Dwell  in  the  land  infafety.   §  They 
fhould  Inherit   it  forever.   Again.    ^    You   /hall 
walk  in  all  the  ways  which  the  LORD  your  God 
hath  commanded  you,  that  ye  may   live,  and  that 
it  may  le  well  -with  you,  and  that  ye  may  prolong 
yiur   days,    in    the  land   which  ye  /hall  pofj'efs. 
They  mud  live  in  the  practice  ot  moral  virtue. 
*    For  it  is  not  a  vain    thing  for  you  :   hecau/e  it 
is  your  life  :  and  through   this   thing  ye  /hall  pre- 
/;  rig  your  days  in  the  land  whither  ye  go  over  Jor- 
dan ttp/fefs  it.     God  faid  to  Abraham,   jj    Ft  r 
nil  the  land  which  thou  feeft,  to  thee  will  I  give  it 
and  to  thy  feed  FOREVER.     By  Jeremiah  G:nl 
calleth  the  people    to    rcpen'ance,  and  connects 
this  promife  with  their  repentance  \  flhenw'J 
I  c a ufe  you  to  dwell  in  this  place,  in  the  land  that 
I  gave  to  your   fathers,  for  ever  and  ever. 

The 
Xlev.2$.\%.     §£Wi«32  13.     %Dcut.  5.  33. 
*£)euh  32  47.  8  <?«*  *3«  x5-  */**>  7-  7* 


4S 

The  covenant  God  made  with  Abraham,  it 
is  clear,  was  to  operate  thro'  a  long  period  : 
thro'  time,  in  the  enjoyment  of  temporal  an  1 
fpiritual  ok  (Tings,  and  privileges,  which  God 
promifed  to  him  and  his  feed  :  and  thro'  eter- 
nity in  its  glorious  fruits,  and  confequences. 
Hence  it  is  with  propriety  called  an  EVER- 
LASTING covenant. %  But  the  enjoyment  of 
what  was  promifed  depended  on  their  b^ing  an 
holy  people  ;  and  living  in  the  practice  of  ho- 
linefs.  But  if  they  did  not  live  in  the  practice 
oi  moral  virtue,  deftru&ion  would  come  upon 
them.  §ffv*  be  willing  and  obedient  ye  (hall  eat 
the  good  of  the  land.  But  if  ye  refufe>  and rebel \ 
ye  Jhall  be  devoured  with  the  fwcrd ;  fer  the 
mouth  ff  the  LORD  hath  fpoken  il.  It  they 
were  an  obedient,  and  holy  people,  they  fhouli 
enjoy  all  that  God  promifed  them,  by  Mo  fer,- 
and  the  prophets  ;  the  glory  and  fplendour  of 
the  nation  of  Ifrael  mould  excel  all  others, 
FOREVER.  But  their  fin,  and  difebedience 
would  be  their  ruin,  in  time,  and  eternity,  As 
is  evident  from  what  is  faid  in  Lev.  26.  14  to 
the  end  of  the  chapter,  Deut.  28.  15.  to  the 
end.     Luk.  13,  3.  5..     Mat.  21.  33.  to  45. 

By  obfervaiions  which  have  bcua  made,  in 
the  preceding  pages,  and  fcripture  precept?,  & 
promifes,  and  declarations,  which  have  been 
brought  into  view  ;  evidence,  it  is  believed, 
clear,  full,  and  explicit,  has  been  laid  before 
the  mind,  from  which  it  muft  be  concluded, 
that  the  accomplishment  of  the  promifes,  which 
God  made  to  Abraham,  and  his  feed,  depend- 
ed, folely  upon  the  exiftence  of  religion  among 
them  :  a  religion  pure,  and  holy  •  a  religion 
which  confuted  in  a  conformity  to  God's  moral 
chara&er.  A  religion  of  this  kind  was  requi- 
red 
Il  %Gen.  17.7.8.     §If*t\  1. 1 9.20. 


46 

red,  in  order,  not  only  that  God  might  be  their 
God,  but  it  was  a!fo  rendered,  by  the  c;'vme 
requirement?,  abfolutely  neceflarv,  in  order  to 
their  entering  the  land  of  Canaan,  and  enjoy- 
ing the  blellings,  and  privilege's  which  God 
juomifed. 

In  a  few  inftances,  the  fenfe  of  fome  texts 
lias  been  attempted  to  be  given  by  the  writer  : 
but,  generally,  his  aim  has  bo  en,  only,  to  col- 
lect, and  arrange,  under  diftincf.  heads,  and 
branches,  thofe  divine  declarations  which  lie 
fcatrered  thro'  all  the  writings  of  Mofes,  and 
the  Prophets  :  and  he  leaves  the  Bible  to  fpesk 
for  nfelf,  without  comment,  or  expofition  of 
his  own.  The  reader,  then,  when  he  reads, 
fhould  fee!  that  he  is  reading  God's  declara- 
tions, and  not  opinions  of  human  invention. 

In  attending  to  the  ftibjecl  before  us,  it  has 
been  (hown,  that  the  religion  God  enjoined  oa 
the  Jfraelites,  was  an  holy  religion — the  prac- 
tice of  moral  virtue. — That  he  made  promifes 
to  them,  exceedingly  great,  and  precious. —  & 
it  has  been  proved  by  God's  own  declarations, 
that  the  accomplishment  oi  his  promifes,  de- 
pended folely,  upon  their  fupporting  a  charac- 
ter really  holy.  The  truth  of  this  appears  by 
divine  promifes,  and  threatnings,  by  divine 
commands,  and  exhortations. 

The  fubjed  being  difculVed  by  way  cf  doc- 
trine, it  will  now  be  further  attended  to  in 
the 

APPLICATION. 

I.   From  our  fubjeft   it   is  evident,  that  God 
has  enjoined  on  man,  fince  the  tall,  no  reli- 
gion, but  that  which  is  called  the   Chrijiian 
JReligion. 
Between   the  religion  taught  in  the  Old, 

and  New  Teltameut,  tiieie  is  a  perfect  harmo- 


47 

BY  :  vea  a  complete  ran«enefs.  The  fame  mo*- 
al  virtue,  which  God  enjoined  on  man  by  Mo- 
ftSy  and  the  Prophets,  .itt  the  O'd  Teftament  ; 
is  enjoined  bv  J  fus  Chriit,  and  bis  ApohMes,  in 
the  N--W.  When  we  compare  the  two  TclU- 
m  dts  totje'her,  and  obfe'rve  what  is  faid  in 
both  of  them,  refpeclins*  a  real  change  of  heart, 
in  regard  to  the  nature,  and  caufe,  and  confe- 
rences ot  it  ;  and  when  we  attend  ro  what  is 
laid  in  both  Trlhmcn's  refpeclin-  love  to  G)df 
and  our  neighbor,  repentance,  taith,  and  obe- 
dience to  God,  we  find  a  perfect  agreement. — 
Regeneration,  or  a  real  change  ot  heart  is  as  ne- 
ceifary  to  practice,  to  the  divine  approbation, 
and  acceptance,  t'.ofe  duties  which  G:d  en- 
joined in  the  OM  Teftament,  be  they  what  they 
may  ;  as  it  is  ro  practice  the  duties  enjoined  in 
thf-  New.  Nor  could  love,  r-  pentance,  f.ith, 
ami  holy  obedience  exift  among  human  k;nd, 
under  the  Old  Teftament  difpenfation,  any 
more  than  it  can  under  the  New,  if  the  heart 
be  not  renewed  by  the  grace  ot  God.  And 
this  change  was  as  necelTary,  under  the  Old 
T<  (tame  t  difpenfation,  in  order  to  term  fuch 
a  character,  as  the  holy  God  approves,  as  it  is 
under  the  New. 

The  New  Teftament,  it  is  acknowledged, 
contains  a  more  clear,  ard  explicit  revelation 
of  the  nature  of  moral  virtue,  and  chriftian  ex- 
crcifes,  than  the  Old.  But  this,  it  is  judged, 
is  no  evidence  that  the  two  Teitaments  teach 
two  religions,  efTentially  different  from  each  o- 
ther  ;  any  more  than  the  more  clear,  full,  ex- 
tenfive,  and  glorious  difplay  of  the  divine  char- 
acter in  the  New  Teftament,  than  there  is  in 
the  Ol  I,  is  evidence,  that  there  are  two  Gods* 

The    religion   taugh»,  and  enjoined  on  the 
Ifraeiuesis  thsfame,  which  is  taught,  and  en- 
joined 


4« 

joined  on  ma*  at  this  cky  :  God  is  the  fame, 
and  man  is  the  fame.  There  never  was  nor 
will  there  ever  be,  but  one  way  in  which  God 
will  be  worshipped  and  ferved,  and  that  is 
*  With  reverence  and  Godly  fear.  If  man  has 
not  the  fear  of  God,  he  cannot  hep  his  atn- 
mandmenti.\ 

What   refpects   pofhive    institutions,  and 
the  ceremonial  law,   will  be  attended  to  in  an- 
other place      What  has  been  now  obferved  re- 
fpects  the  nature  of  that  religion,  which   runs 
thro'  the  whole  Bible,  and  was  always  binding 
on  man,  fince  the  fall,  and  ever  will  be. 
a.   From  what  was  obferved  refpecting  the  na- 
ture of  the  religion  enjoined  on  the  children 
of  Ifrael,  we  learn,    that  God   required  the 
fame  character  of  them,  in  order   to  poflefs 
the  land  of  Canaan,   and  enjoy  promifed  blef- 
fings  ;  which  he  required  of  them,    or  now 
requires,  or  ever  will  require  of  man,  in  or- 
der to  the  pcfTefiion  of  the  heavenly  Canaan, 
and  the  enjoyment  of  eternal  life,  and  hap^ 
pinefs. 
If  the  promifes  in    the  word  of  God   con- 
nect eternal  life  with  any  kind  of  character  an 
human  being  may  fuftain,  it  is,  certainly,  fuch 
a  character  as  God  required  of  the  Israelites, in 
every  part  of  the  old  Tcftament.  The  whole  is 
fummarily  contained  in  this  command,  wnlk  be- 
fore me  and  be  thou  per] eel.     It  is  a   plain  cafe, 
that  but  one  religion  is  taught  in    the  Bible  : 
hohY.efs    of  heart   is  enjoined   in    both  Tefta- 
mentF,  by  the  fame  divine  authority.    The  pro- 
mifes of  good,  to    Ifrael,   and  the    thrcztenings 
cf  evil,  are,  both,  predicated  upon  their    hav- 
ing, or  not  having  an  holy  character  ;  and  their 
character  was  formed  by  obedience,  or  difobe- 

ciierce 

•Nth.^i8.     \\Eccl.i2.lz. 


49 

rfierrce  to  the  divine  commands,  *1  he  promif- 
es,  had  for  their  object,  natural,  and  fpiri'ual 
good,  to  be  enjoyed  in  this  li'e.  And  they  look 
further  ;  for  they  look  forward,  to  the  world 
to  come  ;  ana1  in  this  view,  ihcv  have  for  their 
object  an  eternal  life,  in  the  enjoyment  of  God. 
And  all  this  in  con  fide  rat  ion  of  the  fame  holy 
character.  On  the  other  hand  ;  the  threaten- 
ings  have  for  their  object,  judgments,  and  ca- 
lamities, and  a  train  of  natural  evils  to  be  en- 
dured in  this  lire  :  and  'hey  look  foiward  to 
the  world  to  come  :  and  in  this  view,  they  have 
refpect  to  eternal  death  i — fuifVrwvg.  ne  wrath 
of  God  ;  and  all  this  in  consideration  of  the 
fame  unholy  character.  If,, therefore,  the  He- 
brew nation  fupported  (wen  a  character  as  was 
required  ; — an  holy  character,  they  had  reafon 
to  expect  the  iccompli foment  ofpromifec,  but 
in  no  other  way.  It  fuch  were  not  their  char- 
acter, they  had  affuranee  from  divine  declara- 
tions, that  evils,  and  calamities,  the  moll  dread- 
fid,  would  pur fue  them  until  they  were  utterly 
deltroyed  trom  the  land  of  Canaan,,  and  depri- 
ved of  promifed    biefSngs.. 

Is  regeneration-  neceilaiy  Frr  order  to  rafva- 
tion  ?  Our  Saviour  ahfwers  the  queftion  whet* 
he  fays,  *  Except  a  man  be  born  again ,  he  can- 
not fee  the  kingdom  of  God.  Ls  love  to  God  and 
our  neighbour  ;.  are  repentance, and  faith,obedi- 
ence  to  God,  and  real  hoi  i  net's  required  in  order 
to  fa  I  vat  ion  r  it  certainly  is  the  cafe  jj  Follow  peace 
with  ail  men,  and  HOLINESS,  without  which- 
no  man  [hall fee  the  Lord.  It  is  hence  evident,, 
that  what  God  now  requires  of  us  he  then  re- 
quired of  the  Ilr.ael-ies  ;  of  which  abundant 
proof  has  been  given.  And  ihofe  exercifes  ;  or 
fuch  a  ten  per  of  heart,  or  character,  \s  nozu  ne- 
F  ce  -Su  r,y 

#  ?*&'  3'   3*    I    Heb.   12.    14* 


5° 

ecffary  to  falvation,  and  fo  it  was  under  the  Old 
Teftament.  And  fuch  a  temper  of  heart, — 
fuch  a  character,  God  required  of  the  children 
of  Ifrael,  as  necetfary  to  their  entering  into  the 
land  of  Canaan,  enjoying  his  prefence  &  all  that 
happpiiiefsy  and  thofe  privileges,  and  bleftings, 
which  lie  in  the  divine  promifes.  The  divine 
promifes  are  made,  in  Old  Teftament,  &  New 
to  a  character  of  the  farne  kind.  It  is  a  char- 
acter which  God  approves  ;  becaufe  it  confifts 
rn  a  conformity  with  his  own.  +  Speak  unto  all 
tie  congregation  of  the  children  of  Ijrael,  and  Jay 
unto  them,  Ye  Jhall  be  holy  ;  far  I  the  Lord  your 
God  am  holy.  This  is  the  Old  Teftament  lan- 
guage. The  following  we  find  in  the  New-Tet- 
lamer.t,  +   Be  ye  holy  ;  For  I  am  holy. 

3.  We  learn  from  the  Doctrine, that  an  obfer- 
vance  of  the-Sinai  covenant  ;  or  the  poiitive  in- 
ftitution  of  the  ceremonial  law,  was  not  the 
condition  on  which  the  children  of  Ifrael  were 
to  poflefs  the  land  of  Canaan,  and  enjoy  promi- 
ftd  privileges,  and  bleftings. 

From  the  fall  of  man  to  the  clofe  of  divine 
revelation  but  one  religion,  is  taught.  That 
there  are  different  external  modes  of  admlnift- 
ration  is  admitted.  But  that  the  religion  re- 
vealed in  one  part  of  the  Bibls  is  eflTentially  dif- 
ferent from  that  which  is  revealed  in  another,  is 
denied.  Th«  Old  Teftament,  and  New  do  not 
claih  ;  but  are  perfectly  harmonious,  in  every 
point  of  view,  when  they  fpesk  of  moral  virtue 
or  real  religion.  The  fame  temper  of  heart — 
the  fame  chrrader  is  uniformly  required. 

Under  the  Old  Teftament  difpenfatu 
on,  the  adminiftration  of  the  covenant  of 
grace  was  burdened  with  a  great  variety  of  cere- 
monies :  but  thefe  did  not  come  into  the  eftencc 

of 
t    Lev.    19.    2.  %  l.  Peter  1.  16. 


of  religion;  norwrsanobfervanceof  tin  pi  ne 
fary.to  the  exigence  of  the  church  of  Cu.d ,  For 
if  an  obfervance    of  thofe  various   ccrem    i 
wereelfentially  nectffary  to  trie  exigence  Of  the 
church  then  at  certain   feafons    the  church  was 
extinct  :  as  will  be  (hewn  in  another  place. 

The  gofpel  enjoins  ceremonies :   not  fo  many, 
however,as  were  enjoined  under  the  Old  Teila- 
msnt.   All  external  conduct, all  we  act:  or  do  with 
the  body, is  ceremony.    la  mental  exercife,  enly, 
doesthe  nature,andefTenceof  real  religion  con fift. 
To  partake  the  elements  made  ufe  cf  in  the  Lords 
ftty>per,is  a  ceremony  as  really  as  it  was  for  an  Is- 
raelite,to  offer  hisfacrificesat  the  altar.  Ceremo- 
nies, adjuncts, or  appendages   to    religion   there 
will  be  fo  long  as  we  are  in  thefe  bodies.  And  our 
doing   thofe   things,    externally,  is  the  way  by 
which  we  yield  obedience  toGod,andgi^e  vifible 
evidence  of  friendship  to   him.     This  is  vifible 
fruit.  Still  hmvever,  whoever  reads  the  Bible  at- 
tentively will  fee  that  the  heart  is  mainly  reqiii- 
rc  VFiie  l^art  God  regarded,  in    the  Old  Telia- 
ment,as  well  as  in   the  New.   The  word  ol  God 
leaches  us  uniformly,  in  every  part  of  it,  that  as 
the  heart  is,fo  she  conduct  is,  good,  or  bad.     la 
the  fight  of  God, that  whichproceeds  from  a  good 
heart  is  good  ;  and  that  which  proceeds  from  an  c- 
vil  heart, is  evil.  Thus  our  faviour  obtervest* For 
a  good  tree  hringeth  not  forth  corrupt  fruit  ;  neither 
doth  a  corrupt  tree  bring  forth  good  fruit .  For  every 
tree  is  known  by   his    ovjn  fruit  ;  for    of  thorns 
men  do  not  gather  figs,nor  of  a  bramble  bufh  gath- 
er they  grapes,     A  her  ufing  thefe  figurative  ex- 
prcflions,  our  Saviour  informs  us,  plainly,  what 
his  meaning  was,  S.iys  He,   A  good  man  oit  of 
the   good  treafure   of  his   hearty    bringeth  forth 
thai  tuhich  is  good :  and   an  evil  man  out  of  the 
evil   treafure   cf  his  heart ,   bringeth  forth    that 
*  Liik.  6.  43.  44-  45-]  F  a 


p 

•ufcichis  evil:  for  of  the  abundance  of  the  heart 
his  mouth  fpeaheth. 

Having  made  thefe  preliminary  obfervati- 
ons,  the  inference  now  before  us  will  be  more 
particularly  attended  to. 

j.  By  the  Sinai  covenant  is  meant  thofe  pofitive 
precepts,  delivered  by  G  >d  to  Mofes,  which 

he  delivered  to  the   people  for   their  obferv- 

ance  ;  to  be  continued  during  the  pleafure  of 

the    law- giver. 

By  pofitive  precepts  are  meant,  thofe  laws, or 
inftitutes  refpeeling  ceremonial  worihip,  bind- 
ing on  the  ifraeliies,  as  thev  are  an  exarrilion  of 
the  divine  mind, only  ami  not  from  tliss- nature, oiT 
intVinfic  wor.'h,  or  the  fitncfs  of  things.  But  the 
divine  will  being  expreffed  lo  them  refpedling 
thefe  things,  they  were  under  indifpcn-fable  obli- 
gation, ieiigiouily,  to  do  whatever  wa?  required. 
No  other  nation,  or  people,  but  'he  IfraHite' ,on 
]y  were  bounde.i  by  thefe  inftitutes,  unlefs  I  hey 
were  proselytes  to  the  religion  ot  the  Hebrew  na 
■tion.When  this  occurred,  as  it  frequently  did,  it 
then  became  their  dtn-y  to  cbferve  the  cere.'no- 
atial  law. 

The  ceremonial  law,  or  Sinai  covenant,  had 
no  immediate,  or  neceflary  ■conneclion  with  the 
Ahrahamic,  in  point  of  the  exigence  of  real  rc- 
li^ion.  Not  was  the  Si'  ai  covenant  neceflary 
ho  the  operation  and  exigence  of  the  Abraha- 
jriic  ;  for  this  exifted,  and  was  in  operation,  # 
Four  hundred  and  thirty  years  before  that  wij, 
i  ilablifhed  with  the  children  of  Ifrael.  Be  fides 
the  religion  enjoined  in  the  Abrahamic  covenant 
might  be  practiced  ;  and  the  fpiri'ual  bleflings 
promifed  might  be  enjoyed,  by  thofe  whojived 
before  the  ceremonial  law  was  enacled.  If  not 
then,  Abraham,  Ifaac,  an  I  Jacob,  the  patriarchs 
.and  prophets,  and  other  ^ood  people,  woo  died 
*  Gal.  3.  17.  before 


53 

before  the  Jaw  was  given  at  Mount  Sinai,  had 
no  religion  :  G<>d  w*s  not  their  God  ;  nor  did 
thev  enjoy  his  pre  fence.      Further. 

If  the  <\brahamic  covenant  could  not  exiil, 
and  operate  but  in  connection  with  the  ceremo- 
nial lavv,ard  an  obfervance  of  its  requirements 
even  at  the  time  the  Old  Teftament  difper.fi- 
tion  was  in  being,  what  (hall  we  think  of  Dan- 
iel, Hananiah  Mifhael,  Azeriah,  and  Ezekiel  ? 
Thiv  were  men  famous  for  religion,  and  a  life 
of  communion  with  God.  But  their  religious 
jcharacter  was  not  formed  by  an  obfervance  cf 
the  ceremonial  law  ;  fcr  they  were  in  Babylon 
and  could  not  ohferve  the  law  of  Mofes.  ' 

But  perhaps  it  may  be  fa  id  4  "They  were  in, 
fuch  circumitances  that  it  was  imp  ;(Iible  for 
them  to  obferve  the  rites  of  the  ceremonial 
Jaw, and  in  fuch  cafes  God  will  difpenfe  with  it.* 

The  obfervation  is  undoubtedly  true,  &  re- 
allv  in  favor  of  what  is  now  urged.,  viz.  that  an 
obfervance  of  the  ceremonial  law,  is  not  necef- 
fary  to  the  exigence  of  religion  ;  and  therefore 
not  neceflary  to  the  exigence  and  operation  of 
the  Abrahamic  covenanr,  and,  confequently, 
not  neceflfary  to  the  exiilence  of  the  church  : 
as  will  be  confidered  in  its  place.  God  may 
difpenfe  wjth  ceremonial,  but  cannot  with  re- 
al religion  :  He  can  releafe  moral  beings  from 
ceremonies,  but  cannot  confidently,  releafe 
them  from  an  obligation  to  be  holy. 

To  prove  that  an  obfervance  of  the  rites  of 
the  ceremonial  Maw  was  not  necelTary  to  the 
exigence  of  the  religion  enjoined  in  the  Old 
Teftament,  and  forming  fuch  a  character  as 
<God  required,  and  approved  appears  from  God '8 
own  declarations  :  for  he  then  preferred  moral 
duties,  to  ritual  obfervances.  *For  I  dejirei 
F  3  .mercy 


54 

mercy  and  not  facnfice  :  and  the  Knowledge  of 
God,  wore  than  burnt -offerings.  From  this  di- 
vine declaration  ir  is  fairly  concluded,  thai,  in 
order  to  a  performance  of  ceremonial  inftitutes, 
to  the  divine  acceptance,  it  was  necefiary,  char- 
acter mould  be  formed  on  the  principle.s  of 
moral  virtue.  It  was,  therefore,  necefTary 
there  fhould  be  a  compliance  with  the  precep- 
tive part  of  the  Abrahamic  covenant,  in  order 
to  perform,  to  the  divine  acceptance,  thofe 
things  ejoined  in  the  Sinai  covenant. 

On  the  whole:  It  the  Sinai  covenant  did  not 
exift  until  more  than  four  hundred  years  after 
the  Abrahamic  :  and  if  there  were  chara&ers 
formed,,  eminent  for  piety,  and  religion,  as  in 
the  cafe  of  Daniel,  and  others,  who  were  not 
in  rircumflanecs  to  obferve  the  ceremonial 
law  ;  and  if  God  preferred  moral,  to  ritual  du- 
ties, and  required  that  the  char«£ler  be  formed 
on  moral  principles,,  in  order  to  an  acceptable 
performance  of  pofitive  infti'titions  :  it  is  a 
p!atn  vcafe,  that  tbe  great,  and  necefTary  thing 
•.required  oi  the  Israelites,  was  not  an  obfervance 
of  thelites  of  the  ceremonial  law  :  tliat  an  ob- 
fervance of  it  was  not  neceflary  to  the  exigence 
and  operation  Of  the  Abrahamic  covenant:  not 
meccfiary  to  the  exigence  of  the  true  religion  : 
-and  therefore  not  neceiTaryto  the  exiftence  of 
the  church  of  Chrift  in  this  worid.  And  from 
rthefeotfervations  it  is  feen>  that  the  ifraelHes 
'forfeited  prom'ifed  blefiings,  not  by  a-neglec^ 
afcceremoniai  inttitutes,  but  bv  a  violation  eft 
■moral  precepts. 

j2.  Some  obfervatlons  will  now 'be  made  uppn 
the  nature,  ufe*  anddeii^n  of  the  ceremonial 

tlaw« 

It  mav'hc'here  dbferved  :  The  moran a  w  Is 
$ooJ  .ia  liSklL     What  it  command:.,  or  forbids, 


55 

0U2,ht,  therefore,  to  be  done,  or  avoided,  for  Its 
ova  fake.  Nothing  bat  moral  goodnefs  is  re- 
quired, and  nothing  bur  moral  evil  is  forbidden. 
It  is  a  tranfcript  or  the  moral  peifecllons  of 
God.  And  therefore1,  one  who  is  conformed 
to  the  moral  law,  is  conformed  to  God.  And 
the  more  he  is -conformed  to  that,  the  mc.e  he 
is  conformed  to  HIM. 

But  in  regard  to  the  ceremonial  law  it  is 
different.  This  law  is  good,  not  in  itff-lf,  but 
as  it  is  made  ufe  of  toexprefs,  or  typify  fome- 
thingbefide,  and  beyond  what  the  livs  confid- 
errd  in  itfelf,  contains.  In  i>s  own  nature, 
therefore,  it  is  not  binding  :  but  obligation  to 
obedience  arifcR,  wholly,  from  '.he  authority of 
the  law-giver  :  and  not  from  the  nature,  and 
fitnefs  of  the  things  required.  It  wUl  hence 
follow,  that  an  obfervance  of  the  ceremonial 
law,  with  ever  To  much  punctuality,  and  zeal, 
and  ever  [o  long,  will  not  alter  the  moral  ftats 
of  a  perfon  ;  becaufe  he  does  not  thereby  alter 
his  character, — an  holv  chara&er  will  not  be 
formed.  But  by  the  fifft,  and  low-oil  ?ct  of 
conformity  to  the  moral  lavv,  the  moral  ftate 
of  the  perfon  is  altered  .;  becaiife  a  new,,  and 
holy  moral  character  is  formed. 

The  ufe,  and  defigh   ot  the  ceremonial    law 
mav  be  compr'rfed  under  thefollowmg  heads. 
n.  One  defi?n  of  it  was  ro  teach   the  Ifraelites 

the  neceffiiy  of  purity  ot  life,  and  con.verfa- 

tion,  and  holinefs  or  heart. 

To  this  he  id  belong  all  the  laws  refpecSling 
'diverge  warnings,  and  purifications.  The  di- 
rection? given  them  rofpe&ing  cleanlinefs  ia 
the  camp  during  their  journey  in  the  wilder- 
nefs  ;  and  in  their  boofe^  after  they  were  Set- 
tled in  Canaan  :  and  alfo.refiie&iog  'their -ciosths 
-and  bodies.  And  many  othsr  Ihiugs  of  this  n&- 
liuse,  £» 


56 

2.  The    Apoftle  calls  it  *A  wall   of  partition. 

By  bbfervfng,  particularly,  what  God  en- 
joined on  them,  they  were  to  diftinguifh  them- 
felves  from  the  nations  round  rhem  ;  and  by 
their  peculiar  forms,  and  modes  of  religion  be 
feparated  from  the  gentile  world,  which  was 
then  funk  into  the  moil  abominable  idolatry. 
3.  It  was  defigned  to  typify  Jefus  Chrift,    and 

the  falvation  of  (Inners  thro'  his  atonement. 

The  ceremonial  law  is  an  hiftory  to  the  eye, 
of  the  redeemer,  and  the  work,  which  he  was 
tofinifh  on  th  crofs.  No  one  thing  could  clearly 
jeprefet;t  the  perfon,  character,  work  and  offi- 
ces of  Chrift,  and  teach  the  nature  of  the  atone- 
ment, and  the  way  of  falvation  thro'  him.  A 
variety  of  rites  and  ceremonies,  were  therefore 
inrtitnted  and  all  centering  in,  and  defigned  to 
prefigure  Jefus  Chrift,  and  the  way  of  falvati- 
on by  him.  To  this  may  be  referred  all  the 
bloody  faerifices  appointed  under  the  Old  Teft- 
ament  ;  as  well  as  fome  other  things.  The  a- 
poftle  therefore  fays,  t  The  law  (the  ceremoni- 
al law)  was  our  fcboolmaJUr^  io  bring  us  U 
Chrift. 
4.   To  preach  the  gofple,    \  was  the  defign  of 

the  whole. 

The  ceremonial  law  is  full  of  gofpel  in  all 
partsofit.  Bv  it  was  fhaciowcd  forth  thofe 
things, ;  which  God  defigned  in  the  fullncfs  of 
time,  clearly  and  fully  to  .nanifeft,  without  a 
veil,  to  the  wo^ld.  The  fame  kind  of  inftruc- 
tt  >n  was  afforded  to  ihe  church  then  which  it 
itiow  enj  >ys  :  communicated, however  in  regard 
to  fome  thing*,  in  a  different  mode.  A  mode., 
•which  infinite  wifdom  faw  fit  to  *dopt  ;  fuited 
no  doubt,  to  anfwer  the  divirte  purp  >fes,  in  the 
heft  manier,  in  the  then  infant  ftate  of  the 
church.  Having 

*Eph.  2.14.  If  Cal.p  3,4-   J  Reb,  4.  Z+ 


57 

Having  mentioned  (ome  things   refpe£Hng 
the  nature,  ufe  and  defign   of  the   ceremonial 
lav/. 
3.  £mquiry  will  now  be   made,    concerning 

the    manner    of    attending   on    the    pofitive 

precepts  of  that  law. 

The  queftion  to  be  attended  to  in  this  part 
of  our  fubje6t  is  this.  Was  it  neceflary  the  If- 
raeliies  mould  polTefs  a  character  really  ho!y,& 
perform  the  rites  of  the  ceremonial  law,  in  the 
exvrcife  of  an  holy  temper  of  heart,  in  order  to 
the  divine  acceptance  ?  Or  could  ihey  perform, 
tolhe  divine  acceptance,  and  truly  yield  obedi- 
ence to  the  divine  will,  in  thofe  things  enjoin- 
ed in  the  ceremonial  law,  under  die  prevalent 
power,  and  reigning  dominion  of  a  finful  tem- 
per of  heart  ? 

'He  who  is  filled  the  holy  LORD  God  ;  and 
the  holy  ONE  of  Ifrael,  it  is  believed,  requires 
of  moral  agents  nothing  fhort  of  real  holincfs, 
And  they  are  bounden,  by  his  exprefs  com- 
mand, to  perform  whatever  they  do  in  an  ho.!^ 
mrnner,— ■  out  ot  love  to  him.  This  it  is  con- 
ceived is  flriclly  true,  in  regard  both  to.ceremo- 
nial,  and  mora!  precepts,  or  laws.  Tne.com- 
mand  in  both  Teftaments  is  the  fume.  In  the 
Old  it  is  thus  exoreOVJ,  *  Te  fiidll  be  holy.  In 
the  New  thus,  j|  Be  ye  holy.  And  in  both  God 
affig'ns  the  fame  reafon  ;  /  am  holy. 

THATGod  required  of  the  I ir  elites,  moral 
virtue,  or  real  holme  3  in  order  to  their  enjoy- 
ing what  was  promifee!,  much  fcrip'ure  tefti- 
niony  has  been  adduced,  under  ' he  doclrine  in 
proof.  And  it  plain  fcript'jre  declarations 
may  be  admitted  in  this  cdCcy  in  evidence  ;  the 
fentiment  is  eftablilhed  beyond    controverfv,  or 

doubt 

*  Lev.  11.  44.  and  19.  2.  £?  20.  7.  ||  I.  Pe.t. 
I-  1.6. 


53 

«Joubt.  It  isneedlefs  to  repeat  what  has  been 
©bferved.  The  reader  may,  if  he  plcafes,  look 
back  on  whai  has  been  obferved  under  the  doc- 
trine, on  this  fcripture  fentiment.  * 

But  altho'  the  fentiment  be  exprefTed  with 
"fo  much  precifion,  and  clearnefs,  it  is  objected 
to  by  the  Baptifts  we  will  now  meet  the  objec- 
tion, fairly  :  and  as  fairly,  attempt  an  anfsver  : 
keeping  our  eye  on  the  word  of  Gad,  for  our 
guide. 

The  Baptifts  afiert   with  a    great  degree  of 
aflfurance,  and  pofnivenefs,  "That  the   God  of 
Ifrael   required    of  them,  AN    EXTERNAL 
OBSERVANCE    OF    EXTERNAL    DU- 
TIES ONLY,  as  the  condition    of  their  en- 
joying  the  land  of   Canaan,  and  other  promifed 
bleiiings.     H-Minefs  of  heart,  or    heart    religion 
Was  not  required  under  the  Old    Teftament,  as 
the  condition  of  enjoying  what   God    promifed 
to  Abraham,  and  his  feed  ;  becaufe  the    church 
nntbr  the  QUI    Teftiment  difpenfation   was    a 
civil,  political,  or  national   church.     One  kind 
of  religion  was  required  as  the  condition  of  en- 
joying  the  earthly    Canaan,    and   its  blefiiogs, 
which  con fi (fed  in  an  obfervance  ol  rr.od^s    and 
forms,  and  ceremonies,  externally    performed, 
without  any    regard   to   the   difpofition    of  the 
heart*     This  is    the    religion    enjoined  on   the 
children  of  Ifrael  in  the  Old  Teiiament.    But  a 
religion  pure  and  holy    is    required  in    order  to 
the  enjoyment  of  the  heavenly    Canaan.     This 
is  New  Teftament  religion.      The  exigence  of 
the  church,    therefore,   under    the   Old   Tefta- 
ment depended    on    an   external   obfervance  of 
ceremonial  inftitutes  ;  but  the   exiftence  of  the 
church  under  the  gofpel    depends    upon  a   con- 
formity to  moral  precepts.      It  is  hence  evident 
that  holindfs   oi  hiiart   was   not  then    required 

.but 


59> 

but  is  now.  Hence  it  will  follow,  that  the 
church,  under  the  Old  T;  fitment  difpenfation, 
and  the  New  is  elTentially  different," 

The  above  is  a  general  (ratement  of  the 
fentiments  of  the  Baptilfs,  by  way  of  objecti- 
on to  the  arguments  of  Psdobaptifts  :  It  is  the 
ftrong  hold  to  which  they  constantly  rcfort. 
Feeble  however,in  irfelf,  and  eafi'y  demolilhed, 
when  attacked  with  the  fivord  of  the  Jpirit 
which  is  the  ivord  of  God. 

In  the  objection  we  had  two  kinds  of  reli- 
gion, eirentially  different,  and  yet  but  one  God. 
Two  kinds  of  rel'gion  er joined,  and  approved 
by  the  fame  God  :  and  both  necetfary  to  the  ex- 
igence of  the  church  or  C  -rift  ;  and  yet,  thefe 
two  kinds  of  religion  are  throughout,  wholly 
unlike  each  other,  and  totally  at  variance. 
How  abfurd  !  How  unreafonable  !  How  un- 
fcriptural  !  and  reproachful  to  Gv:d  !  fuch  in- 
confi(tency,  pleaded  in  fupport  of  any  caufe,  is 
evidence  the  caufe  is  not  fupportable  ;  is  not 
founded  on  the  bible. 

God  required  of  the  ffraelifes,  -an  obfervanc? 
of  external  duties  only,  and  not  holinefs  of  hearty 
as  the  condition  of  their  being  his  church,  and 
enjoying  promifed  hlejfings% 

This  polhion  of  thebaptifts  will  now  be  at- 
tended to  :  and  it  is  thought,  that,  if  it  be  pro- 
perly tried  by  the  word  of  God,  it  will  be  found 
to  contradict  the  whole  tenor  of  the  bihle. 

To  alTert  that  God  required  of  his  church, 
under  the  OKI  Teftament,  nothing  more  than 
the  externals  of  religion,  is,  in  plain  terms  to 
plead  for  the  rel'gion  of  the  Pharifees.  A  re- 
ligion reprobated  by  our  Saviour,  and  they 
were  pointedly  reproved  for  living  in  the  prac- 
tice of  it.  A  religion  which  was  nothing  but 
palpable  wickednefs,   and   the  moft  egregious 

hypoency 


6o 

nvpocricy,  and  di  {Emulation,  againft  them,  for 
their  hypocritical  religionjthc  faviour  denoun- 
ced woes.  #  Woe  unto  you,  fcribes  and  Phari- 
fees, hypocrites,  for  ye  make  clean  the  out  fide  of 
the  cupy  and  of  the  platter ,  but  within  they  are 
full  of  extortion  and  excef\  Thou  blind  Phari- 
feef  clearfe  frft  that  which  rs  within  the  cup,  t$ 
platter,  that  the  out -fide  of  them  may  be  clean  al- 
fo.  In  another  place  we  read,  ||  Now  do  ye  pha- 
rifees  make  clean  the  outfidt  of  the  cup  and  platter 
but  your  inward  part  is  full  of  ravining  and  wick- 
ednefs.  Ye  fools  !  did  not  he  that  made  that  which 
is  without,  make  that  which  is  within  afo.  Now 
it  is  well  known,  tor  it  is  evident  from  what 
we  find  in  the  New  Yeftament,  that  the  Phuri- 
fees  were  great  (ticklers  for  the  externals  of  re- 
ligion ;  and  the  whole  of  their  religion  confid- 
ed in  punctilious,  and  zealous  obfervance  of 
the  ceremonial  law,  in  all  itsouiward  rites,  & 
forms.  If  then  it  be  true,  as  the  baptilts  fay, 
that  God  required  externals  only,,  without  re- 
gard to  the  temper  ot  the  heart,  the  reproof 
given  to  thefe  Pharifees  by  our  faviour,  was  ve- 
ry unfuitable,  and  without  any  juft  ground; 
beeaufe  they  had,  according  to  the  baptilts,  and 
did  truely  live,  m  the  practice  of  that  leligion, 
which  God  enjoined  on  them.  When  our  fa- 
viour called  them  hypocrites,  he  greatly  abufed 
them  ;  for  he  rnifcalled  them,  and  put  them 
into  an  odious  name,  which  they  did  not  de- 
ferve. 

Our  faviour  reproves  the  Pharifees  again, 
and  lays  to  them,  iBut  woe  unto  you  Pharifees  ! 
for  ye  tithe  mint,  and  rveyand  all  manner  of  herbs 
andpafs  over  judgment,  and  the  hve  of  God: 
t-hefe  ought  ye  to  have  done,  and  not    to  leave  the 

other 

*  Mat.  23.  25.  26.  ||  Luk.  x:..  39.  40.  t  Luk. 
!>!..  42. 


6i 

other  lindane.  Here  it  is  fcen,  that  our  faviorsr 
prefers  moral  duties,  to  pofitive  inftitutions  ; 
ani  that  a  compliance  with  the  latter  is  of  no 
worth  in  his  account;  it  the  former  be  neglec- 
ted. 

But  the  baptifls,  perhaps,  will  fay,  "Thtfjr 
texts  do  not  apply  with  any  force  againft  our 
opinion,  rerr>ecYmg  an  external  performance  of 
duties  enjoined  in  the  ceremonial  law,  becaufe 
the  gofpel  difpenfation  was  now  fet  up,  the  ce- 
remonial law,  was,  therefore,  abolifhed." 

In  reply  to  this  it  may  be  faid  ;  He  who 
gave  the  law  on  Mount  Sinai,  fays  that,  in 
the  lad  mentioned  text,  which  is  pefuive  proof 
that  the  ceremonial  law  was  not  abolidicd,  but 
was  ftill  in  full  force,  and  operation — Paying 
tithes  was  enjoined  by  that  law  ;  and  our  Savi- 
our is  fo  far  from  blaming  them  for  doing  it, 
that  he  fays  it  was  a  duty  they  ought  not  to  leave 
undone  But  he  blames  them  tor  paying  tithes 
in  a  wicked  manner  :  doing  it  wtthout  the  Icue 
of  God.     There  is  the  blame.    Further. 

Our  Saviour  paid  tribute.  *  this  was  not 
paid  to  the  Romans  for  the  purpofe  of  civil  go- 
vernment ;  that  tax  was  (triilly  exacts  by  the 
publicans.  But  he  paid  tribute,  in  this  inf-ance, 
in  obedience  to  a  (landing  law  of  the  Jewilh 
nation.  God  required,  |j  that  at  the  a^e  of 
twenty  years  old,  when  they  were  numbered, 
and  enrolled,  each  one  mould  pay  half  a  fhe- 
kel,  this  tax  was  irrpoftd  on  them  b\  God,  ta 
defray  the expences  ot  his  worfhip  in  the  ta- 
bernacle, while  that  was  ffandirig  ;  and  a('<  in- 
wards, when  the  temple  was  buih,  it  was  ap- 
propriated to  the  fervfee  of  the  temple,  arc!  to 
O'.nay  the  public  charges  of  'he  temple  v.  or- 
fliip  ;  which  cider  t  ■  •  at  difpenfation  were  ,rvy 
G  cWntiderable 

*  Mat.  17.    24.  bTf,  J'  Excd.  30.  i2.  CjV, 


02 
c*qtifi<Jerafo1e.  Here  then  we  fee  our  Saviour 
paying  his  quota  of  the  tribute  appointed  by 
God  for  the  exprefs  purpofe  ot  fupponing  ce- 
remonial worship.  Would  he  have  done  this 
if  the  ceremonial  law  were  aboliftied  ?  No,  we 
know  he  would  not.  Our  Saviour  pa\ingthis 
tribute,  which  was  appropriated  to  the  fcrvice 
of  the  temple,  is  full  evidence  that  the  tempel 
woifhip  was  not  yet  aboli/hcd,  but  the  ceremo- 
nial law  was  Mill  in  exiftence,  and  the  Jew& 
were  all  under  obligation  toobferve  all  its  indi- 
tutions.   Again,- 

Our  Saviour  attended  the  feflivals  appointed 
by  the  ceremonial  law.  How,  it  is  aflked,  was 
this  confident,  it,  as  the  Baptifts  fay,  the  gof- 
ple  difpenfation  was  fet  up,  and  the  ceremoni- 
al law,  together,  with  the  whole  frame  of  the 
Old  Teftament  difpenfation,  totally  abolifhed  I 
~For  this  conduct  of  our  Saviour  it  is  difficult  to 
account,  on  baptift  princi  pies.  He  certainly 
adted  inconf  ftently. 

If  the  ceremonial  law  had  been  abolifhed, 
cur  Saviour  would  not  have  approved  of  pay- 
ing tithes  :  and  it  would  have  been  unjuftifia- 
ble  conduct  In  him,  to  encourage,  by  his  pre- 
sence, the  continuance  ot  alaw  that  was  abro- 
gated and  laid  afide,  and  to  pay  tribute  for  the 
funport  of  that  worfhip  was  wrong. 

It  is  further  obferved.  If  the  conftitution 
of  the  Old  'Fedament  church  was  fach,  that 
holinefs  was  not  required  of  its  members,  and 
tin  e:<:  ernal  performance  of  external  duties,  was 
all  that  God  required,- in  order*  to  enjoy  what 
lie  promifed  and  do  U.  his  acceptance  what  he 
repuireu"  :  it  is  not  ffeen  how  of  in  what  way 
th-  lame  God  has  bound  himfelf  by  promife,  to 
accept  the  deVout  Services  Of  a  pions  Ifratlite, 
Who  paid  obwciciicc;  lo  bis  will  in  an  holy  man- 
ner 


63 

•rner.  Can  any  one  who  reads,  and  believes  the 
Bible  perfuade  himfelf  to  think,  that  ptrfons 
who  a£t  from  fentiments  of  heart,  fo  oppofitc, 
as  are  the  difpofitions  of  good  and  bad  men, 
that  they  both  (land  on  an  equal  footing,  iti  re- 
ference to  divine  acceptance  ?  Let  the  bap- 
tifts,  if  they  pleafe  anfwer  the  (jueflion.  Arid 
anfwer  it  which  way  they  will,  they  will  find 
themfelves  perplexed  with  a  pretty  difficult  di- 
lemma. If  they  fa v  the  pious  ifraelirts,  who 
acted  out  of  love  to  God, flood  the  taireit  for  ac- 

■  ceptance  with  God,  they  muit  give  up  their  no- 
tions about  that  wicked  kind  of  religion  they 
plead  for,  and  admit  that  the  church  under  the 
Old  Tellament  was  not  a  civil  but  an  holy 
church.  If  they  (hall  fay  the  wicked  Ifraelites  all 
whole  ftrvices  were  hvpocrifv,  flood  faired 
for  acceptance,  they  muit  give  up  the  Bible  and 

i  their  God. 

To  evince    further,  that   the  feniitnents  of 

-  the  Baptifls  now  under  examination  are  un- 
fcriptural,  it  is  obferved  :   that   the   bloody  fac- 

orifices  offered  on  God's  altar,  by  his  own  ap- 
pointment, were  defigned  to  typify  the  fufFer- 
ings  of  Jefus  Chrifl ■:  The  facrament  of  the 
Lord's  fupper  was  inltituted  in  commemora- 
tion of  his  fufferings.  The  facrjficcs  under 
the  law,  and  the  Lord's fupper  under  the  gof- 
pel,  in  this,  meet  in  the  fame  point,  viz.  they 
both  center  in  Him.  The  Sacrifices  looked 
forward  to  a  Saviour,  who  was  to  fuller  ;  the 
facrament  of  the  Lord's  fupper  looks  back, 
upon  a  Saviour  who  has  fuflkred.  Baptifis  in 
general  believe,  that  faith  is  necefTary  in  order 
to  communicate  at  the  Lords  table,  and  com- 
memorate his  death.     And  now  they  are  defi- 

.  red  in  a  kind  W>  friendly  way,  to  allien   a  re*- 

fen,  if  one  they  have,  why  it  is  more  nectifary 

G  a  to 


.  64 

t©  have  faith  in  Chrift,  when  we  are  perform* 
ing  an  action  in  which  his  death,  and  fuffer- 
ings  are  commemorated  :  than  it  was  when 
*o  action  was  perlormed  which  was  deiigned 
to  typify  his  death  and  fuiTerings.  The  great 
difference,  it  is  confeiild,  is  not  (een.  But 
they  will  fay,  perhaps,  the  difference  is  here* 
*f  under  the  gcfpel  taith  is  required  in  order  to 
partake  of  the  facramental  elements,  in  a  pro- 
per manner  :  But  under  the  Old  Teftament, 
faith  was  not  a  prerequifite  to  offer  facrifices 
acceptably."  Should  a  Bapt iff  fay  thus,  what 
the  apoftle  aliens  will  be  mentioned  in  reply. 
* By  faith  Ate!  offered  unto  God  a  more  excellent 
facrifce  than  Cain,  by  which  he  obtained  a  Wit- 
tiffs  thai  he  was  righteous ,  God  tejiifying  of  his 
gifts  :  And  this  example  is  deiigned  to  be  a  pat- 
tern to  others,  to  offer  their  facriftces  in  faith, 
as  he  aid.  Sv)  faith  the  holy  Ghoft.  He  being 
dead,  yet  Jpeaksth;  And  then  the  Apoftle  af- 
ferts,  Without  faith  it  is  impofjible  to  pieaje  God : 
which  is  true,  in  regard  to  every  age,  every 
rr.an,  and  every  thing  we  do.  To  fay,  there- 
ipr;e,  that  unbelieving  I  fraeliies  offered  facrifi- 
ces to  God  acceptably,  is  flat*e*y,  to  contradict 
the  infpired  Apoitle.  l±f 

To  proceed  in  anfwering  the  main  objection 
row  under  consideration,  it  will,  tor  once,  be 
.admitted  tor  truth,  that  the  chinch  under  the 
■old  Tedament.,  was  national,  or  political  ;  and 
all  thai  Gui\  required  of  the  Ifratlites  was,  f**l 
outward  performance  of  the  lites  of  the  cere- 
monial law:  holinefscf"  heart  was  not  requi- 
red. On  this  ground  let  us  make  this  fuppo- 
fition  ;  and  it  is  a  cAz  fufpofabk ,  in  a  view  of 
the  depravity  of  the  human  nature,  that  all  tl-ie 
<i i  >es  of  Ii'rael  to  a  man  had    become  drunk- 

*Hd.  ii. 4  5.6. 


65 

anis,  or  whoremongers,  or  adulterers  ;  or  that 
they  had  indulged  themfelves  at  times,  in  the 
molt  criminal  fcenes  of  debauchery,  profane- 
nefs,  and  wickednefs,  and  then,  with  the  fame 
difpofition  of  heart,  they  vvafh  their  clothes,  & 
bathe  their  fbfh  in  water,  and  bring  their  fac- 
rifices  to  God's  altar  ;  and  with  all  apparent 
zeal,  folemnity,  and  punctuality,  attend  every 
rite,  and  ceremony  of  an  offerer,  as  the  law  di- 
rects would  God  accept  them  ?  Yes  according  to 
the  fentiments  of  the  Baptifts,  he  in  lift  accept 
their  worfhip,  their  fervices,  their  offerings  ; 
for  they  have  done  all  that  God  required.  lie 
muft  be  their  God  ; — afford  them  his  prefence  ; 
Own  them  for  his  people  or  church  ; — mud 
give  them  Canaan  ;-^-grant  them  the  greater!: 
happinefs  that  any  people  ever  enjoyed,  and 
the  mod  excellent  privileges  and  bleilings  ever 
conferred  on  any  nation  :  and  they  muft  be, 
notwithftanding  all  their  wickednefs,  *Higb 
above  all  nations,  in  praife,  and  in  name,  and  in 
honor  ;  and  all  this  they  muft.be,  .and  enjoy 
,  forever. 

This  by  fame,  may- be  thought  to  be  a  mcft 
extravagant  reprefentation  ;  but  it  is  connect- 
ed with,  and  will  follow  from  the  fentiments 
of  the  Baptifts.  For  the  vileft  .debauchee*  and 
tie  moft  abandoned  firmer  in  the  world,  can,  if 
he  be  fodifpofed,  perform,  with  exadtnefs,  all 
the  externals  of  religion.  And  that,  according 
to  the  BapiUts  is.all  that  was  required  of  the 
■ifraelite.f. 

When  we  read  -the  prophets,  it  Is  evident 
that  the  Jews  are  frequently  mentioned  as  be- 
ing very  e.xa£fc  in  -cbfeiving  th&  in  dilutes  of  the 
ceremonial  law  ;  but  all  they  did  was  an  abom- 
ination unto  the  Lord,  There  are  many  fuch 
G3  repjefeuutio^f 


65 

reprefentations.  Two  or  three,  only,  will  be 
recited.  This  is  one.  |j  To  what  purpofe  is 
the  multitude  ofyourfacrifices  unto  me  ?  faith  the 
LORD.  I  am  full  cf  the  burnt  offerings  of 
rams,  and  the  fat  of  fed  be  a  (Is,  and  I  delight  not 
in  the  blood  of  bullocks ,  or  of  iambs,  or  of  he  goats. 
When  ye  come  to  appear  before  me,  zvho  hath  re- 
quired this  at  your  hands,  to  tread  my  courts  f 
Bring  no  more  vain  oblations,  incenfe  is  an  abom- 
ination unto  me,  the  new  moons,  and  fab  baths, 
the  calling  of  affembiies,  I  cannot  aivay  with,  it 
is  iniquity,  even  the  fohmn  meeting.  Tour  new 
moons,  and  your  appointed fee  ft  s,  my  foul  hateth  ; 
they  are  a  trouble  unto  me,  I  am  weary  to  bear 
them.  And  when  ye  fprecid  forth  your  hands,  I 
will  hide  mine  eyes  from  you  ;  yea  when  ye  make 
many  prayers,  I  will  not  hear  ;  your  hands  are 
full  of  blood.  Wickednefs  was  Co  prevalent  a- 
inong  them,  that  God  tells  them,  altho'  they 
offered  their  facrifices,  yet,  iHe  lhal  killeth  an 
ex,  is  as  if  he  flew  a  man  ;  he  that  fucrificeth  a 
lamb,  as  if  he  cut  off  a  dog's  neck  :  he  that  offer - 
eth  an  oblation,  as  if  he  offered  f wines  blood  :  he 
that  burneth  inceife,  as  if  he  -buffed  an  idol. 
7ea  they  have  chofen  their  own  ways,  and  their 
f-Ail  delight  eth  in  their  abominations.  By  a- 
nother  prophet  is  reprefemed  the  conilancv  of 
the  Jews  in  attending  the  rites  of  the  ceremo- 
i.ial  law,  and  God,  nolwhhftanding,  hating, 
2!,j  rejc£lin°,  all  their  fervice,  and  pretended 
xvorfftip.*  God  fav€,  */  hate,  1 .defpife  your 
ffeafi-days,  and  I  will  not  fmell  in  your  fo.-emn 
nfjtmbUes.  'Though  ye. offer  me  bwrt.t  offerings, 
.  md your  meat  offerings,  I  will  not  accept  (kern  ; 
r.cilhsr  will  I  regard  the  peace- off'-: rings  of  your 
fat  leafs. 

In  .a  view  of  ttfeft^  and  Hir/ilar  fcripture  rc- 

p  re  full  ations, 
1 1  [iu. ioj.  to  *5*  ,t/.rc7:\66 .  3.    tkmosj.zi *22- 


^7 

prefentations,  how  can  it  be,  that  the  Baptlfrs, 
with  a  bible  before  them,  can  fay,  "  That 
God  required  or  the  Ifraelites  an  external  ob- 
fervance  of  the  precepts  ut  the  ceremonial  law, 
only,  €*5  the  condition  of  their  being  his  church. 
And  that  holinefs  of  heart  was  not  required." 
Here  we  fee  them  abounding  in  ceremonial  re- 
ligion, and  yet  all  is  reprobated  by  God,  They 
and  their  worfhip  are  odious  to  him.  And  the 
jeafon  affigned,  in  every  inftance,  was,  the  want 
of  holinefs  :  They  had  not  that  moral  virtue, — 
that  religion,  internal  and  fpirkual,  which  was 
abfolutely  neceifary,  to  qualify  them,  and  their 
fervices,  in  an  obfervance  of  the  Sinai  covenant, 
lor  acceptance  with  God.  The  Baptifts,  if 
they  are  difpofed,  may  confider  this  fcripture 
declaration,  ||  The  (acrifice  ef  the  zvicked  is  abi»~ 
mi  nation  to  the  LOR.D.     . 

It  will  be  only  jull  mentioned  in  this  place, 
having  brought  the  idea  into  view  before,  and 
it  will  naturally  fall  in  our  way  in  an  other 
place.  When  God  doomed  the  murmuring  If- 
raeliies  to  die  in  the  w-ilderneis*  the  fentence 
was  not  predicated  upon  tht;ir  negletl  of  the 
duties  enjoined  in  the  Sinai  covenant  ;  altho'  it 
is  evident  they  were  neglected  :  but  their  un- 
belief provoked  God  to  cut  them  off.  t  When 
God  finally  rejected  the  jews,  that  awful  ca- 
lamity wis  brought  on  them,  not  becaufe  the 
ceremonial  law  was  laid  aiicle  by  them,  but  for 
their  UNBELIEF.  *  In  the  former  inftance, 
the  ceremonial  law  was  negle£ltd,  but  that  is 
not  aiTigned  as  the  reafon  their  car.cafcs  fhouid 
fall  in  the  wild&rwfs  :  in  the  latter  initance  there 
is  no  evidence  it  was  laid  a  fide,  and  the  duties 
.ot  it  neglected .,;  tor  when  our  Siviour  was  on 

earth 
I  Prau.  21.  27.  fjjtzde  Q'rf*J»  &  &&•  2'  l^ 
^9.  * XexL 


63 

-earth,  and  afterwards  in  the  days  of  the  apof- 
ties,  the  Jews  were  zealous  for  the  law  of  Mo- 
fes  ;  this,  however  did  not  fecure  them  ;  they 
were  broken  off.  In  both  inftances,  moral  evil 
reigning  among  them,  is  the  reafon  God  fent 
fuch  heavy  judgments  on  them. 

|xxxxxx>o<xxxxxxxx>oc<xxx>«)|( 


A    Careful  Enquiry  &c. 


Difcourfe      III. 

Gen.  XVII  I  Wall  before  me y  and  be  thou 
pcrfefi. 

Rom.  XI  2o.  IVELL  ;  Becaufe  of  unbelief 
they  were  broken  off 

'XXAVTNG    difcuffed  the  dedrine  in  fome 

former  difcourfes  ;  fome    inferences  have  been 

made  upon  the  fubjec"r.     As 

3.  God  has  enjoined  on  man,  fince  the  fall,  no 
religion  but  that  which  is  commonly  called 
the  chriflian  religion. 
,,£.  God  required  of  the  I fra elites  the  fame  cha- 
rafter,  in  oider  to  their  ponVfiif\g  the  land  of 
Canaan,  and  enjoying  pronii  fed  bleflings, 
which  he  required. of  them,  or  now  requires-, 
or  ever  will  require  of  man,  in-order  to  the 
pofleilion  ci  the  i  eavcaly  ^Canaan,  ..and  lbs 

t  enjoyment  pLejfcrnal  iijs„ 


69 

3,  An  ohfervance  of  the  Sinai  covenant, or  the 
pofitive  inltitutes  of  the  ceremonial  law,  was 
not  the  condition  on  which  they  were  to  pof- 
fefs  the  land  ot  Canaan,  and  enjoy  promifed 
privileges,  and  bleflin^s. 
In  difcuffing  this  inierence,    what  is  meant 
by  the  ceremonial  law  has  been,  briefly,  Rated. 
The  nature,  ufe  and   defign    of   it   explained  ; 
and  alfo  the  manner  ot  attending  upon  the  du- 
ties enjoined    in   it.      Here    was   brought    into 
view  an  objection  of  the  baptifts  to  the  leading 
flntiments  dtfigned  to  be  fup ported,      The  ob- 
jection is  briefly  this.  "God  requirjd  of  the  If- 
raclites,  an  ohfervance  oi  external  duties,  only 
as  the  condition  ot  their  being  his  church,  pcf- 
ftfling  Canaan, and er joying  promifed  bleffingss 
Holinefs,    therefore    was   not    required.      The 
church  confequently,  under  the  OU  Teitament 
and  New,  is,  eifentiajly,  diffeierH  " 

To  (hew  that  fuch  feutiments  are  erroneous 
and  without  fcripluxe  warrant,  an  attempt  has 
b^en  made, 

It  will  be  rememberd  that  the  inference 
now  before  is  this,  AN  ohfervance  of  the  infii- 
tales  of  the  ceremonial  law  was  not  the  condition 
en  which  the  Ifraelites  ivere  to  prffejs  the  land  of 
Canaan,  and  enjoy  promifed  privileges,  qnd  blef- 
ftngs. 

With  a  view  to -Uluftrate  this  idea  further 
and  at  the  fame  time  exhibit  evi ..L-uceg?  ot  the 
miltaken  fentiments  of  the  Baptiits  receding 
religion,  and  the  church  under  the  Old  Ttfta- 
ment,   it  is  obftrved. 

4.  A  compliance  with  the  precepts  of  the  cere- 
monial law    was  not  eiTentially  necelfary    to 
the  exi {fence  of  religion,  and  the  church  un- 
der the  Old  Teftamenr. 
Observation*    plight  SllS  be  made  re f~ 

peeking 


70 

peeling  the  church  of  Chrift  as  it  exifled  in  the 
world,  before  the  law  was  given  on  Mount  Si- 
-nai,  but  t his  would  protract  thefe  difcourfes  to 
an  undue  length.  It  will,  -therefore,  only  be 
obferved.  That  the  defign  of  God,  in  the  call 
of  Abraham,  as  has  be?n  mentioned  before, 
was,  to  preferve,  and  continue  in  his  church, 
that  fame  religion  by  which  his  character  was 
formed.  That  his  character  was  to  be  a  pat- 
tern, and  ilandard,  to  every  one  of  his  e.d  in 
their  generations,  fo  far  as  he  was  a  believer, 
and  a  friend  ot  God.  A  character,  which  had 
exifted,  always.,  in  the  church  ;  and  was  to  ex- 
iit  forever. 

That  Jefus  Chrift  has  had,  and  always 
will  have  a  church,  in  all  ages,  is  a  given  point 
among  Chriflians.  The  promifes  God  hath 
made  refpedting  the  perpituhy  ot  -the  church, 
are  fufficient  evidence  it  fhall,  at  no  time,  be 
•xtincl.  Taking  this  fcr. granted,  our  atten- 
tion, without  any  more,  preliminary  obferva- 
tions,  will  be  turned  to  the  proportion  under 
jour  immediate    confideration . 

*It  is  this.  A  compliance  with  the  precepts  of 
the  ceremonial  law,  was  not  effentially  neceffary 
to  the  exiftence  of  religion  %  and  ths  church,  under 
the  Old  Tejiament 

At  mount  binai  the  ceremonial  law  was  giv- 
en. That  the  tribes  of  Ifrael  were  now  under 
obligation  to  do  all  that  God  required,  is  ad- 
mitted. But  in  reading  their  hiitory,  we  find 
after  the  fecond  year  from  their  going  out  of 
Egypt,  no  mention  vaS$  made  of  their  keeping 
the  patfover,  until  th  y  were  come  into  the 
land  ot  Canaan.  For  the  fpace  ot  about  thir- 
ty-eight years,  this  ordinance  was  omitted  : 
and  fo  were  other  parts  of  the  ceremonial  law, 
While  they  were  travelling  in  the  wilder nefs,  as 

appeals 


7  s 

appears  from  what  G»»d  favs  hy  the  prophet.  * 
//,/<z;^  y*  offered  unto  me  facrifices,  and  offering: 
in  the  wildernefs  forty  years.  O  houfe  of  IfraeL 
The  question  is  a  negation  ;  Ye  have  not  offer- 
ed facrifices  and  offerings.  But  were  there  no 
pious  neople  among  all  the  tribes  of  Ifrael  I 
cerainly  there  were.  Did  the  intermiffion  of 
ceremonial  duties  deftroy  the  exiftence  of  the 
church  }  certainly  not.  The  exiftence  of  the 
true  religion,  therefore,  and  of  the  church,  is 
not  connected,  necelfarily,  with  an  obferVance 
of  ceremonial  inftitutrs. 

In  tracing  the  hiftory  of  the  Jews,  we  find 
under  the  rekn  of  fome  of  their  wicked  kings 
images  were  fet  up  in  the  houfe  of  the  Lord  ; 
and  the  temple  was  (hut :  it  was  then  impodible 
to  offer  facrifices  according  to  divine  appoint- 
ment If  the  exiftence  of  the  church  depended 
upon  keeping  the  ceremonial  law,  the  confe- 
quence  is,  in  times  of  fuch  general  corruption, 
and  apoftacv,  the  church  was  totally  exiincr. 
To  puniih  the  Jews  for  their  wickednefs, 
they  were  carried  to  Babylon.  The  Babylon- 
ian captivity  iafted  feventy  years.  So  long  the 
ceremonial  law  was  difufed.  So  long,  there- 
fore, God  had  no  church  in  this  world,  if,  as 
Bapiifts  fay,  the  exiftence  of  the  church  depen- 
ded upon  an  observance  of  the  Sinai  covenant. 
So  long  Chrift  was  a  King  without  fubjedts  ; 
an    head  without  a  body.     How  abfurd  ! 

After  feventy  years,  the  Jews  return  to 
Jernfalem,  and  rebuild  it,-  and  the  Temple  •■ 
They  fet  up  'he  worfhip  of  God  according  to 
his  appomtinent  ;  and  for  a  feafon  were  in 
profperous  circumftanees,  But  after  fome 
time  they  fell  under  the  power  of  that  cruel  rv~ 
rant  and  perfecutor,  Antiochus  Epiphanes.  He 

*  Amos,  5.   15. 


7* 

for  a  feafon,  put  a  flop  to  the  worfhip  of  Go  J, 
as  inftituted  in  the  law  of  Mofes  :  by  his  fav- 
age  barbarity,  and  bloody  perfecution,  he  ren- 
dered it  impoflible  for  the  Jews  to  attend  their 
religious  felemnities,  and  offer  their  faorifices. 
Now  it  is  afked,  did  ^ntiochus  by  this  vile 
conduit  of  his,  annihilate  the  church  ?  by  no 
means.  He  did  what  he  could  to  exterminate 
it,  but  did  not,  could  not  effeft  his  purpofe  ;  be- 
eaufe  its  exigence  depended  on  fomething  be- 
fide  an  obfervance  of  rites,  and  forms,  and  ex- 
ternal modes  of  worfhip. 

From  thefe  obfervations  it  is  obvious,  that 
the  exiltence  of  the  church  under  the  Old  Tef- 
tament  did  not  depend  upon  keeping  the  Sinai 
covenant;  becaufe  the  duties  enjoined  in  that 
covenant  were  not,  and  could  not  be,  at  times 
pertormed.  But  when  there  was  an  intermif- 
fion  of  its  duties,  and  (o  long  as  they  were  in- 
termitted, the  church  was  extinct  :  which 
cannot  ever  take  place.  No,  it  was  an  holy 
religion,  a  religion  of  the  heart,  which  God  rs- 
quired'ot  the  Ifraelires  t  a  religion  therefore, 
•which  an  lira*  lite  might  carry  with  him,  or 
practice,  wherever  he  went.  It  might  be  prac- 
ticed, to  the  divine  acceptance,  in  Babylon,  as 
Well  as  at  Jerufulem  :  a  religion,  in  tite  prac- 
tice of  which,  a  pious  Ifraelite  might  enjoy  his 
God,  and  hold  communion  with  him,  whether 
the  teJQTple  at  Jerulalem  were  open,  or  fhut  ; 
or  whether  he  had  accefs  to  the  altar,  or  not  : 
a  religion  finally,  wbrch  neither  rren  nor  devils 
can  deflroy.  Can  it  be  fuppofed,  that  tie  re- 
ligicn,  r.eceflfary  to  the  exifU  nee  of  the  church, 
fhould  be  of  fuch  a  nature,  that,  by  the  efforts 
pi  a  bloody  perfecut  or  ;  or  the  impiety  oi  an 
idolatrous  king,  *nd   court,   the  cv  i    be 

annihilated,  and  totally  esLteriitinated  r  This  is 

too 


.         -  J  - 

foogrofsa  reflexion,  en  the  power,  nncl  vrif- 
dom,  and  goodnefs*,  of  God,  to  he  indulged  one 
moment.  It  is,  however,  fairly  concluded 
from  this  hypotheHs  of  t lie  baptifts  :  "That 
the  exilhncc  of  the  church  depended  upon  an 
rbfervance  of  the  external  duties  enjoined  in 
the  ceremonial  iavv." 

Is  it  not  fairly  concluded  from  what  foai  becrtt 
cbfervf  (',  that    the    AbTabamic  covenant,    t  At\ 
not  theSinai,  is  the  chir  erby  which  the  crn  Ach 
was  then  incorporated  ?   becau'e  the  prec  /p*ivc 
part  of  the  Abrafeatmc  covenant  enjoined  /  a  rc, 
j'igion  practicable  in  any    place,  and  Br A:r  sry 
circunJtinccs  ;   but  the  Sinai  covenar  /  Pr,«Qtn- 
ed  a  religion,  which  could  not  be  pi   /£  red  but 
sf  rfie  tabernacle,  before  the  tempi.  A,  ag    built 
?rd  at  the  temple,  after  it  was  be    A,      ^nd  .^s 
promiffory  part  ot  the  covenant,    ftu';}j  [ie  a  Cod 
to  tbcey  might  be  accon-'plKhed,  /2n(j  that    blef- 
fing  of  bleflings  enjoyed,  in  z-  /   ';!acr>' ?n(!  ltn. 
derany  circumftances,  it  the  /      '      r>  #M  ^ 
for,  we,  ana  be  tbWperfaa.    A      ^mpUefJ  with. 

But  this  will  doubtbfs   A      f/uf  bv  ;  ,Vav   of 
objection,  hy  the    Bapti    /(s  .   tt   Th;/  prutnir,3 

made  to  Abraham,  and    /h-ls;]rtcdf  refpeft    prin- 
cipally, temporal  thin     A    ^  .^^  ^ 

try:  and  tins  is  evm  £;  ^  .he  ^^  ^ 
national,  under  ^  /Gid  Tellarnent,  and  tHt 
rcaj  h  I  !    N,was   ft^Ajt 

o\  n  ert  ot  v  he?:  was  pfoni  fed, 
and    to   ciiality  -  ,  '  , 

.,  .  i         }       perions    for   church- men  ber- 

I.  To  this  '        .  ..    ,      T      . 

,      .      o  ^  is  replied  :   I*    is  not   ken,  ncr 

<1o  the  Jsar  ,,    r  ^,     ,  . 

,     ,          l         ft?  veil  us  w!  v  G  d    may  not,  i 
p!eak,  cor  .  { 

iepf  tn  a  way  ot  covenant,  Of  pmrr- 

of  I    hi-,  if i  >••;?,  upon     po^d    p  °pl ', 

Ijra6h  r  is  r  -ally  h    ')\   a  s    on    v  e  ked 

fr;liofe  character  is  totally    f\.iv'      It 

H  tlicre 


tern: 


wbnfc 
people 


74 

there  would  be  a  degree  of  impropriety  for  God 
10  conducl  in  fuch  a  manner  the  Baptifts  would 
gain  fome  ftrength  to  their  caufe,  it  they  would 
fhow  wherein  the  impropriety  confifted. 

2.  In  the  infant  (fate  of  the  church,  that  the 
promifes  of  outward  profperity,  and  great  na- 
tional happinefs,  are  many,  is  admitted.  But 
that  thefe  promifes  are  an  evidence  that  the 
thurch  under  the  Old  Teftamcnt,  was  an  un- 
My,  and  therefore  a  civil  or  national  church, 
is  'enitd.  For  if  this  be  admitted,  the  confe- 
queice  is,  the  church  in  the  militnium  will  be 
o.nly>\  civil,  or  national  church.  For  all  who 
tre  lotVjng  forward  to  that  glorious  (late  of  the 
church, expeel,  and  fully  believe,  that  it  will 
enjoy  temporal  profperity,  and  outward  bappi- 
ntis,  to  a  v^r  greater  degree,  than  ever  it  did 
before.  Bu  this  idea  will  be  adverted  to  in  a- 
nother  place. 

3.  Tiieprobifes  which  God  made,  to  Jfrael 
of  a  fpiritual  na«;re  admitting  they  are  not  fo 
numerous  yet  in  heir  kind  they  far  exceed  eve- 
ry  thing  ot  a  temporal  nature,  which  lies  in  the 
promiies.  O  what  .  promife  this  is  !  *  I  will 
be  a  God  to  thee  and  ^yfeed  after  thee.  How 
much  it  contains  1  this  declaration  alfo  jj  /  am 
the  Lord  thy  God  1  which  frequently  occurs. 
Kow}  are  all  the  promts,  which  God  made 
to  the  children  of  Ifrael,  rtfpeclirg  the  land  of 
Canaan,  and  outward  glor ;,  profperity  and 
riappinefs,  equal  to  one  fuch  promife  ?  certain- 
ly they  are  not.  To  have  God|or  our  God,  if 
pf  more,  infinitely  more  worthAihan  to  have 
the  uriiverfe  tor  our  portion,  without  an  inter- 
eit  in  the  divine  love  and  favour.lt  is  admitied, 
there  are  promifes  ot  temporal  bleflSngs  made 
to  ihe  Old  Teitament  church,  and  they  a»e  ma- 

*Gen,  17.  7,     jj  Exod.  20.  2> 


uy,  and  great,  but  this,  does  not,  in  the  lea* 
prove  that  church  was  national,  and  that  God 
did  not  enjoin  on  his  people  a  religion,  holy  & 
pure  :  and  that  a  religion,  of  that  kind  was  not 
neceifaryjin  order  to  the  exigence  of  the  church 
but  it  is  evidence  this  was  in  fad  the  cafe.  That 
God  had  refpecf.  to  h-art  religion,  in  all  his  pre- 
cepts, and  in  all  his  promifes. 

There  is  failure  fome where  ;  either  the  na- 
tion of  I frael  have  not  conduced  as  God  re- 
quired, or  elfe,  if  they  did,  God  hus  not  been 
faithful  to.  accomplifh  his  promifes.  Blame 
muff,  and  will  fall  on  them  or  on  God. 

Divine  threatnings  denounced  againft  that 
people,  and  promifes  made  to  them,  will  no 
doubt,  be,  exadly,  accomplished.  God  de- 
nounced, very  fore,  and  awful  judgments  a- 
gainft  the  Israelites,  if  they  did  nc :?  love  him, 
and  keep  his  commandments,  and  fratutes. 
And  he  promifed  them  great  profperity,  and 
the  enjoyment  of  the  belt  bieffings,  and  pri- 
vileges, if  they  loved  him  and  kept  his  com- 
mandments, and Jlat ate sy  and  judgments*  On 
thefe  obfervations  we  have  enlarged,  in  fome 
former  pages,  when  we  read  their  "hiftory,  we 
find  divine  threatenings  have  been,  executed. 
The  Jews  have  been,  in  many  inffances,  and 
they  are  at  this  time,  overwhelmed  with  cala- 
mities, very  diftinguifhintrin  their  nature.  The 
hiftoryot  no  nauo.i  records  fuch  amazing  dif- 
plays  of  Divine  wrath  as  have  been  made  againft 
them.  The  divine  difpleafure  againft  them  it 
vulble,  to  this  day,  where  ever  They  are.  In 
the  calamities  with  which  they  have  groaned, 
ia  one  age  and  another,  and  in  every  country 
vrherc  they  have  lived,  are  feen  the  full  and  ex- 


7<S 

ael  accomplishment  ot  drvino  threatening. 
Thus  fin,  and  wickednefs  have  procured  all 
thefe  evils. 

Bur  when  we  read  the  hiftory  of  the  bible, 
and  compare  events  with  the  proqtiif^Sj  it  does 
nor  appear,  that  they  bafve  been  To  fully  and  ex- 
actly, accompli thed.'  Their  privileges,  it  i-s 
acknowledged,  exceeded  greatly,  thefe  ej.jo)cd 
hy  any  osher  nation,  and  that  pcoiperity,  at 
fome  periods  was  diltfriguifhedly  great.  Still 
however-  ail  that  Q,>d  promifej  to  do  for  them, 
all  the  good  he  promiftd  to  bellow  on  them, has 
lipt  been  e;.)oved.  But  vviiy,-  it  is  allied,  hava 
not  promifes  been  as  fully,  and  completely  ac- 
cempllihecl,  as  fjhreateaings  ?  Their  fin  and 
Wtckedntfs  ilood  in  the  way.  God  could  not 
perform  his  promifes,  and  conduct  confidently, 
becaufe  they  had  not  obeyed  his  precepts.  God, 
it  is  believed,  will  yet  do  that  for  bis  ancient 
covenant  people,  in  v»hLh  the  vvhot;  world  will 
fee,,  as  fail  and  comp'eie  an  accomplishment  of 
the  divine  promillg,  25  there  has  been  of  tV.ts 
divinethreute-nings.  Oi  this,  a  view  will  La 
taken  in  another  place. 

The  bipiitts  will  object  to  this,  perhaps, 
am!  fay,  4t  That  the  promifes,  to  Abraham  and 
his  feed,  have  ha  I  a  full  accomplhh  me..t  ;  tor 
JoifiU  1  pa-vs  *  Y"e  k>i :vj  in  all  yvir  heirty  and  it 
all  y  mr/ouh  that  not  o»e  thing  h'.th  failed \  of  all 
the  good  things  which  the  LO  \D  your  G>,d, 
fpuke  concerni  z*  y&u  :  all  ire  cane  in  pafs^.  a-iJ 
not  one  thing  hath  jailed  there  J ." 

Th;3  is  c<.ct  itn  y  to  b  UiwJeritood  in  a  qua- 
lift  •  I  h-nfe.  and  not  according  to  the  ftrengtli 
an  l  latitude  of  the  exprcdi  >n's.  Fdi  if  we  turn 
to  'he  £rfl  chapter  of  ens  bosk   of  Judges,  *z 

*J«f.   ft.   14. 


77 

and  that  lome  cf  the  (even  devoted  nations 
were  not  tullv  conquered.  And  af'er  this,  tht/ 
frequently  mafic  head  againit  the  Ifraelites,  and 
gave  them  much  trouble.  There  was  an  ac- 
compli (h  men  t  of  the  divine  prorniUs,  but  i  i 
part  only  :  God  had  begun  to  fulfil  his  prom  I  • 
Its  to  Abraham,  and  his  feed  as  he  had  fpoks^ 
they  were  delivered  from  Egypt,  conducted 
thro'  the  wildernefs,  and  had  taken  pu  Hellion 
oi  Canaan  as  was  promifed.  There  was,  there- 
fore, an  accompli ftiment  fo  far,  as  was  already 
done,  but  not  a  full  and  complete  accomplilh- 
xnertt  ;  for  many  things  remained,  yet  to  be 
d  me.      A  few  particulars  will  be  fpecined. 

1.  The  promifes  to  Abraham  refpccling  the 
Biimero::f:iefs  of  his  feed  had  not  then,,  no? 
have  I  hey  yet  been  fully  accomplished* 

G  )>i  fa\  s  to  him,  jj  I  will  make  thy  feed  as  ths 
4 uft  of  the  earth.  Attain  t  Look  now  [award's 
heaven,  and  tell  tbeftars  if  thou  be  able  to  nm- 
her  tbeui  ;  and  he  f aid  unto  him  fo  [bail  thy  fee  i 
he.  Another  promile  is  the  following.  J  / 
w  11  multiply  thy  feed  as  the  ft<  rs  of  heave /?,  and 
as  the fand  which  is  upon  thefeajhore.  Balaam 
under  an  imprefs  of  divine  power  delivers  ma- 
ny interesting  prophecies  concerning  them,  ar.-i 
one  refpe<9fci  nej  their  -vail  numbers  He  e:<- 
claims.  §  Who  can  count  the  duft  efJatS,  and 
the  number  of  the  fourth  part  of  if  rati. 

2.  The  pro-rdfes  reflecting  the  peace,  ?x  \ 
fuiety  ot  Ifrael, appear  not  to  have  had  zn  ac- 
compli tbment,  in  'nil.    ' 

The    lira  litts    fornefimes  had    peacr,  and 
fornetinus  war  :  they  were  Comet  ink's    vicari- 
ous, but  at  otheT    times,    were    cor  que  i  .J  and 
b;oig!u  under  ihe  power  ot    their   eiJftjiks.   So 
H3  rUt 

$  AfJlf,   27     IG. 


78 

that  ft  is  evident  they  have  nM  enjoyed  th« 
peace  implied  in  the  promifes,  fome  of  which 
have  been  mentioned.  This  is  intimated  where 
the  prophet  fays  f  Q  that  thou  (IJrael)  had® 
hearkened  to  my  commandments,  then  had  thy 
feace  been  as  a  river,  flowing  on  uninterruptedly^ 
and  thy  righteoujnejs  as  the  waves  of  the  jea  -v 
hearing  down  ail  oppojition. 
%*  All  the  territory   included   in  the  promifes 

made  to  Abraham  and  his  pofterity,   have  not 

yef  been  inhabited  bv  them. 

The  promifed  territory  extended  from  the 
river  of  Egypt 'to  the  river  Euphrates,  and  there- 
fore included  a  vait  trail  of  land  ^  and  *s  hai 
been  obferved,  all  by  promife  g,iven  to  Abra- 
ham, and  his  feed  :  whirh  yet  they  hav?  not 
inhabited.  If  as  is  fuppofed  by  fome,  mod,  if 
not  all  the  nations  inhabiting  thefe  lands,  wrere 
under  the  dominion,  and  tributary  to  Ifrael,  in 
the  reign  of  David  and  Solomon  ;  yet  this  does 
r.ot,  it  is  thought,  come  up  fully,  to  the  import 
and  defign  of  the  promife.  Mofes  referring  to 
the  promife,  fays,  •'  Every  place  wherein  the 
Joles  of  'your  feet  Jh all  tread,  fhall  be  yours  ;from 
the  wider nefs  and  Lebanon  :  from  the  river  the 
river  Euphrates \  even  unto  the  uttermojlfea fhall 
your  coaji  be. 
4.  The  profperiry,  and   happinefs  enjoyed  by 

the  children  of  Ifrael,  appears,    at  no  time, 

to  be  fo  great  as  was  promifed. 

In  the  reign  of  Solomon,  the  glory,  and 
fplendorof  the  nation  rofe  to  its  height,  at  na 
period,  before  or  after,  were  the  Israelites  f<* 
nappy  or  great,  and  famous.  Yet  if  a  compa- 
nion be  made  between  their  then  happy  and 
fplendid  circumftances,  and  the  promifes  God 
made  to  them,  it    wiii   be   found,    they  are  ac- 

compUfnci 
f  Ifai.  48.  18c     •  Dent,  II.  t^ 


I 


79 

♦ompUfliec!  but  in  part.  They  never  nave  bee* 
fo  rich,  and  happy,  a-;d  great  as  the  promifel 
imported  they  lhould  be. 

5.  In  Ihewing  t rraf    the    promifes    which    God 
made  to  Ilrael,  have    not  had   their    Hili    ac- 
CompliuVncTif,  many    moie  fnftahces    might 
be  adduced  ;  only  one,  however  will  be  men- 
tioned.  It  is   this.   The  time  in    which  they 
were  to  enjoy  the  land  of  Canaan,  and    pro- 
mifed  bl  .3(fings,  and  privileges. 
It  is   plain    by   the    reprefentation    made  in 
the  bible  that  they-were  to    enjoy    Canaan  and 
all  which  God  prom"fed,fo  long  as  time   (h  >uld 
lafl  :  temporal  bleflings  in  time,   and    fpiritual, 
in  their  fruits,  thro'  eternity.     For  with  Abra- 
ham God  made  an  everlaltin^  covenant. 

That  there  has  been  an  exacl  accompUu'i- 
ment  ot  divine  threa'enings  is  mar.tfeft  ;  but 
not  fo  in  regard  to  promifes :  and  the  reafon  is, 
their  wickednefs  prevented  the  difplay  of  divine 
goodnefs  in  an  accomplishment  of  promifes  ; 
end  it  laid  them  open  to  an  execution  of  divine 
ihreatenings. 

For  the  divine  conduit,  towards  his  people 
there  were,  certainly,  reafons  well  founded. 
And  the  particular  reafon,  the  divine  threaten- 
ings  were  executed,  and  promifes  were  not  ac- 
complished, is,  fay  the  Baptifts,  "  they  neglect- 
ed the  duties  enjoined  oi  them  in  the  ceremo- 
nial law  :  for  they  were  to  hold,  and  enjoy 
what  God  promifed,  if  they  were  obedient  to 
that  law,  but  their  npglccl,  and  difohedience, 
would  amount  to  a  forfeiture  of  promifed  blef- 
fings. 

Much  has  been  faid  to  {hew,  that  this  Cen- 
timeni  is  not  founded  on  fcripture,  and  that  an 
obfervanceof  the  ceremonial  law  was  not  the 
condition  of  enjoying  what  G?d  promifrd  the 

children 


9o 

children  of*  I  Trie!  :  bin  another  cafe  will  nev* 
be  adverted  to. 

In  the  hifr.ofy  of  the  church  under  the  OlJ 
Tc.tament,  there  are  accounts  ol  fcveral  revi- 
vals of  religion.  One  in  Samuel's  time  J  It 
is  faid,  * /'//  the  houje  of Ij'rael  lamented  after 
the  LORD.  So  in  the  r  iyn  ot  (bnjc  or  the 
good  kin  14s  of  Jtnfoh  ;  as-in  t-h •*  reign  or  Afa, 
and  Joalh,  ana  Heztkiah,  and  Jofiah.  Ths 
fame  effedls  were  then  vifsbh,  which  attend 
revivals  in  our  day.  People  more  generally  at* 
tend  the  worihipof  God  :  their  minds  are  fo(- 
emnized  ;  their  attention  is  awake  ;  So  it  was 
then,  and  fo  it  is  now.  The  public  wcrthip  of 
God  was  ft  t  up,  aid  the  people  went  unto  ths 
temple,  with  tlitir  offerings,  and  facrifioes,  i;i 
vafi  numbers.  A  id  &s  in  lime,  of  awakening 
in  our  day,  fome  it  is  hffped  become  truly  pi- 
ous ;  yet  it  is  to  be  teared  many  do  not  ;  Fhe 
fame,  no  doubt,  was  the  cS^  then.  And  as 
the  church  is  now  continued  by  thofe  who  be- 
come friendly  to  Chi  iff  ;  fo  it  w  as  then.  A  d 
G  >d  Continued  to  blefs  the  whole  nation,  for 
the  fake  ot  the  pi  ;us  few.  Wnat  our  Saviour 
fays  concerning  ">ne  church  was  always  true. 
|iV  tire  the  fait  of  the  earth. 

There  may  be  a  very  great  vifibie-  •altera- 
tion in  the  chi.racler  ot  a  people,  when  there  is 
■ofhing  real,  and  interna!,  fuch  kind  of  out- 
ward religion  is  fb  far  trom  bewig  acceptable 
to  God,  that  their  hypocrifv  is  highly  difpleaf- 
ing  to  Kim.  In  proof  of  this.,.  let  us  fee  w  hat 
took  place  in  the  reign  of  Jofiah  king  of  Ju- 
dah.  He  was  an  exceedingly  good  man,  and 
very  zealous  in  the  cao-fe  ot  God,  and  religion; 
Manaifah  his  grandfather  and  Anion  his  fath- 
er   were     idolaters.     Waen    he   came    to  tha 

throne 
*  1.  Sam.  f.$.  Jl/«7.  5.13. 


Si 

ihrone  the  religious  ftife  of  the  nation  was  m 
a  mod  wretched  poiture.  He  exerts  hirnfelf, 
ft  re  nuo  u  fly,  to  effecl  a  reformation  ;  and  a  ve- 
ry t^rr  at,viiible  reformation  was  brought  aboul« 
The  Km^,  and  priefts,  the  Levitts,  and  peo- 
ple, all  appear  to  i;o  on  with  the  ^reateit  har- 
mony, in  the  great,  and  good  work.  Concern- 
ing the  pafTover,  which  washolden  in  theei£;h- 
teenth  year  of  Joliah's  reian>  it  is  Paid,  \Surely 
there  was  not  folders  Juch  a  paffover\  from  the 
days  of  the  judges  that  judged  If  rati  %  nor  in  ali 
the  days  of  the  kings  of  7/rael,  nor  of  the  kings  of 
jfudub.  Yet  at  trns  very  time,  when  the  na- 
tion appeared  ali  alive  in  religion*  if  is  faief, 
tNotwithflanding  the  LORD  turned  not  from 
the  fiercenefs  of  his  great  wrath ,  wherewith  his 
anger  was  kindled  again fi  Judaht  becauje  of  a  li- 
the provocations  that  Manaffab  hadprovoked  hint 
withal.  And  .'he  LOUD  j'lid  I  will  remove 
Judah  out  sf  my fights  as  I  have  removed  I/rae/4 
and  I  will  caft  off  J;is  city  jfe rafale mt  which  £ 
have  ch  fen ,  ana  the  ho  ye  of  which  If  aid.  my 
name  fhali- be  there.  In  this  representation  w  © 
fijid  there  is  nor  a  connection  between  ceremo* 
nial  religion,  ami  t|,e  enjoyment  ot  promift.i 
blelfings.  Ceremonial  religion  was,  at  .lis 
time,  in  a  m  dt  fi  »  rilhing  condition  :  bnt  all 
did  not  avail  to  turn  iw£y,  or  mitigate  th"e 
fierce  w rat rvoi  God.  F-  t  under  the  rtign  of 
this  pious  kin/  ;  and  wht  n  the  outward  terms, 
and  ceremonies  oi  this  religion  were  attended 
in  fucri  a  manner,  as  to  exceed  i.i  exrer  al 
(how,  and  appearance,  any  thing,  which  hid 
take  i  pla<  *  under  the  judges,  and  ail  the 
k;  t-,s  of  J u.taa  and  Ifraei  ;  even  now  GrA 
onukes  known  his  purpofe  ot   removing  Judab 

out 
I  2.  &tng§  id    22.  23.  t  i.  Kings   23.26.  27, 

*ty.&ft{l  23.22.23. 


82 

•lit  of  Ms  fight,  and  carting  off  Jerufalem.— 
This  is  a  mytierioiis  affair,  wholly  unaccount- 
able is  the  divine  conduct,  if,  as  the  Baptifts 
fay,  external  conduct,  in  keeping  the  ceremo- 
nial law  was  all  that  qualified  them  to  be  the 
church  of  God.  But  up  n  the  fentiment  which 
is  advocated  in  this  little  treatife,  the  divine 
conduct  is  eafilv  vindicated  :  it  is  feen  to  be 
peHeclly  confident  ;  for  they  had  not  heart 
religion  :  they  had  not  that  holinefs  God  re- 
quired. This  idea  is  taken  from  the  prophet, 
when  fpeaking  of  what  took  place  in  the  reign 
of  Jofiah,  he  fays,  \find  yet  for  all  this,  her 
treacherous  fifler  Judah  hath  not  turned  unto  me 
with  all  her  heart,  but  feignedly,  faith  the 
LORD.  They  turned  outwardiv,  but  not  in- 
wardly, in  their  external  conduct  they  turned 
to  the  LORD,  but  all  was  hypocritical,  and 
falfe,  and  feigned.  To  humour  their  king, 
they  went  to  Jerufalem,  and  kept  the  palTjver, 
but  nottoferve  the  Lord  :  They  turred,  not 
with  the  whole  hearty  but  feignedly,  Wiiat  is 
urged  here  is  explained  by  another  infpired 
penma^,  in  this  manner  ;  t 'therefore  the 
LORDfaidy  For  as  much  as  this  people  draw 
near  me  with  their  mtuthy  andwith  their  lips  d$ 
honor  me,  but  have  removed  their  heart  far  from 
mey  and  their  fear  towards  me  is  taught  by  the 
precept  of  men  :  Therefore  behuldy  J  will  proceed 
to. do  a  marvellous  work  amongfi  this  people; — 
for  the  wijdom  of  their  wife  men  Jb all  perifh*  & 
the  underjianding  of  their  prudent  men  /hall  be 
bid.  Such  was  their  hypociify,  that  no  men, 
-or  means  could  fave  them  ;  they  were  deftitutt 
of  that  religion,  which  was  neceffary  to  their 
fllvation  from  judgments. 

That  the  church  under  the  O  d  Teftament 

difpenfatioa 

\7<r*V  **•  *  lSal*  29- *3»  *4- 


8j 

dJfpcnfafTon,  was  a  civil,  or  national   church, 
as  is  fiid  by  Bapiifts,  and  that  fomeihing  fhort 
€>f     real    holinefs,    was    fufficient   to   fecure  to 
it  the  enjoyment  of  promifed  bleflings,  appears, 
by  obfervafion    made    under   the    inference   to 
which  we  have  now    been   attending,  to  be  to- 
tally deftitute  of  fupport  from  tne  word  of  God. 
And  it  is  alfo  evident,    that    an   obfervance   of 
Ihe  inftitutcs  of  the  ceremonial  law,    was    not 
the  condition    of   enjoying   Canaan,    and    the 
great,  and  good  things    which   were  promifed. 
One  more  paflage  of  fcripture,  only,  will    be 
laid  before  the  mind  of  the  reader,    under  this 
inference.      It    is  this.     *  Wherewith    Jhall    I 
§ome  before  the  LORD,  and  bow  my/elf  before 
the    high   Gad  ?  Jhall   I  come  before   him    with 
burnt  offerings,  toith  calves  of  a  year  old  f   Will 
1  the  LORD  be  pleafedwith  thousands  of  rams •,  or 
j  with  ten  thoufands  of  rivers  of  oil  ?  /hall  I  give 
!  my  firfi-bsrn  for  my  tranfgreffion    the  fruit  of  mj 
body  for  the  fin  of  my  foul  ?  He  hath  /hewed  thee, 
j  O  man,  what  is  good  :  and  what  doth  the  LORD 
j  require  of  theey  but  to  do  juJUy   and   love  mercy % 
j  mnd  to  walk  humbly  with  thy  God  ?  Here   it    ia 
feen,  that  juftice,    and    mercy,    and    humility, 
are  in  the  view  of  God,  preferable  to  the   moft 
|  numerous,  and  cottly  facrfices.     Thoufands  of 
rams,  and  ten  thoufands  of  rivers  of  oil,  do  not 
jpleafe  God,  as  doth  the  humble,  mercitul,  and 
j  benevolent  heart. 

,4.  From  our  fubjecl  we  learn,  the  reafon  of 
the  controverfy,  which,  at  one  time,  and  an- 
other, God  hai  with  the  children  of  Ifrael. 
I  The  ground  of  controverfy  was,  their  difo- 
bedience.  Not  fo  much  on  account  of  their 
[neglecting  the  duties  enjoined  by  the  ceremo- 
nial  law  i  but  efpecialSy   on  account  of    their 

neglecting 
W/V.6.6.7.I, 


H 

fc^forStfip  Mv*i*al  duties  ;  and  being  defttfote 
of  maral  virtue,  nr  real  religion.  The  reafon 
God  is  an^rv  with  them,  is  fiated  to  he,  their 
impeniteocy,  and  unbelief:  the  moral  evil  a- 
boundi&g  among  them,  Jr  we  follow  the  Bi- 
ble- hiitory  thro%  as  it  refpecls  the  Jews  we  find 
this  to  be  the  cafe. 

Concerning  that  eenera'ion  which  came 
out  of  Eg'yp  ,  as  has  been  nbrerved,  (JJod  fa\s, 
*Yqm  carctjes fhall fall  in  the 'wildertoejs.  The 
rcif>n  for  is  fervtence  is,  They  murmured ; 
jnd  Y bey  rebelled  againji  the  LO.tD  the  reafon 
afligned  in  the  N-^\  Teftameni  is  rjtefo  \Unhe» 
htf\  Nothi.ig'is /aid  in  their  hiftory,  01  in  the 
New  Teftarrent,  refpeB-ing  l heir  negUdl  of 
ccrein-mia!  inlliiute,  as  being  the  caufe  of 
their  fentence,  aHno  \\  he  evident  ibey  were 
dilufed.  But  UNBELIEF  is  the  neinous 
crime  of  which  they  w<  n  guilty,  afed  for  which 
t!  ev  were  doomed  to  di ■-  in  the  \\  'hi  rnefs. 

When  we  r^an  the  h  tok  o|  j  dgts,  we  find 
the  ifraelites,  frequent!) ,  in  verv  greaj  dijtr.  fs. 
Their  enemies  are  let  lo  f-  Upon  :iv. ....  Some 
are  kilUd,  fome  are  carried  captive  ;  the  coun- 
try is  plundered*  and  they  are  in  fubj  cVton  to 
thole  w  ho  hated  therm  N  w  it  it  be  enqui- 
red, what  is  the  controverfv  jQod  had  with  his 
people?  The  real  >n  is  lilted  \  '  efe  w/>rds. 
i-7  hey  did  evil  in  the  fight  of  the  LORD  -  7 hey 
fotj)ik  the  God  9J  their  fathers.  And  it  is  ob- 
fervahl  ■,  that  'he  panicnlai  kind  ot  wkkednefs 
of  which  they  wtre  fltuh'y,  s  fpecified.  T  ey 
are  charged,  not  \\\  h  a  violation  o\  (he  cere- 
monial, hut  the  rsior  1  law.  They  ferved  Ea- 
rl, and  Afijt  irolh.  In  a  word,  'he*  bcc.  use  i- 
c^ia'ers.  \w  s  w  s  »h  re  tfon  the  anger  of  the 
Lrr  i  w  ixed  hot  againft  Ffmel. 

*    ^^14.32.  '\H:&*  3.19.   Jud.v.$.  Ij'ud.i. 


S5 

Thi  fame  reprefentation  of  the  cafe  is  made 
frequently,  under  the  reign  of  their  kings* 
The  observations  ab  >ve  are  clearly  in  pomt. — 
The  anger  of  the  LORD  was  kindled  againft 
his  people  ;  judgments  and  calamities  were 
fent  on  tltm  :  thereafon  affigned  is,  they  had 
fumed  again/}  the  LORD;  this  is  frequently 
mentioned. 

In  regard,  particularly,  to  the  deMrudUcn 
of  jerufalem  by  Nebuchadnezzar,  the  reafon 
that  fore  calamity  was  fent  on  the  naiion  is 
ft  a  ltd  in  thefe  words,  %And  the  LORD  God 
$f  their  fathers  Jen t  to  them  by  his  meffengers,  ri- 
sing up  by  times,  and  fending  ;  lecauje  he  hud 
companion  on  his  people,  and  on  his  dwelling 
place  :  But  they  mocked  the  tmfjengers  of  Gods 
end  defpijed  his  words,  and  mJ/ufed  bis  prophets, 
until  the  wrath  of  the  LORD  arofe  againfl  his 
people,  till  there  was  no  remedy.  The  follow- 
ing text  ihevvs  how  they  defpifed  God's  word, 
when  they  faid,  *As  for  the  word  that  thru  baft 
fp:ken  unto  us  in  the  name  of  the  LORD,  we  will 
no!  hearken  unto  thee.  But  we  will  certainly  d$ 
whatj never  thing  goeth  forth  out  of  our  own  . 
mouth,  to  burn  incenfe  unto  the  queen  of  htaveny 
and  to  psur  out  drink  offerings  u ■•■it o  her.  How 
they  mocked,  and  miiufed  the  prophets,  and  o- 
ther  good  people,  the  apofile  tells  us  when  he 
fays,  \dnd  others  had  trial  of  cruel mockings,  if 
Jcourgings.  yea  moreover  of  bonil's,  and  imprfon- 
me ut.  They  were  floyied,  they  wert 'fawn  aj un- 
der, were  tempted \  were  fiain  with  the  [word: 
they  wandered  about  in  Sheep  Jkins,  and  Gvat- 
fkirts,  being  deftitute*  dfflicled,  tormented :  (of 
whom  the  World  was  not  worthy  J  they  wan  ie red 
in  deferis,  and  in  mountains,  and  in  dens,  and 
1  caves 

%iChri.^(>.  15,15  *Jer. 44,16.17=   \Heb,ii.ifi* 


86 

caves  sf  the  earth.  By  fuch  high-handed  wick- 
tdnefs,  they  filled  the  meafure  of  their  fin,  and 
ripened  themfelves  for  ruin. 

The  prophet  Jeremiah,  in  his  affecting  el- 
egy on  the  deftru&ion  of  Jerufalem  by  Nebu- 
chadnezzar, after  giving  a  mod  lively  repre- 
fentation  of  the  calamitous  ftate  of  the  nation  ; 
affignsthe  reafon  of  the  controverfy  God  had 
wit  h  them .  ^ For  the  multitude  of  her  tranfgrpf- 
fionSy  her  children  are  gone  into  captivity  before 
the  enemy.  Again  he  fays,  i'Jerufalem  hath 
grievoujly  finned  :  therefore  Is/he  removed.  He 
acknowledges,  t The  LORD  is  righteous,  for  I 
have  rebelled  a  gat  njl  his  commandment.  In  a* 
r.other«place  he  defcribe?,  and  in  mournful  lan- 
gau^e  laments  their  wickednefs.  *For  the  fins 
of  her  prophet  s>  and  the  iniquities  of  her  priejls 
thai  have  fide d  the  blood  of  the  jufl  in  the  mlclfi  of 
her.  Thsy  have  wandered  as  blind  men  in  the 
f  teetSy  they  have  polluted  themfelves  with  blood, 
jo  that  men  could  not  touch  their  garments. 

When  we  read  the  writings  of  the  proph- 
ets, who  lived,  and  prophecied  under  the  reign 
of  the  kings  of  Judith,  and  Ifrael,  we  find  they 
called,  and  directed,  and  exhorted  kings  and 
people,  to  tl>e  duty  of  repentance  :  and  they 
urge  the  duty  with  great  warmth,  and  enga- 
gednefs,  as  a  matter  of  the  lad  importance. — 
And  it  isobfervable,  that  the  motives  held  out 
to  their  view,  are,  on  the  one  hand,  the  cer- 
tainty that  judgments,  and  calamities,  would 
Ufce  place,  if  they  did  not  repent  ;  and  on  the 
other  hand,  judgments  would  certainly  be  a- 
vcrttd  if  they  did  repent.  The  people  are  ad- 
dfeflTec!  by  their  prophets,  fo  frequently,  in  this 
manner,  that  a  recital  of  part/culais  would  be 
to  tranferibe,  a  great  pcirt  ot  their   writings. — 

T  w  o 
i£am.i-$iS.  ttS.  *Z*w  4.13.14, 


8; 

T*vro  paffages,  only,  wiil  b^  mentioned.  Thd 
following  is  one.  \Tf  ye  he  wiiiingy  and obedi* 
ent>  yc  foall  cat  the  gy$d  sf  the  JunJ.  B.ut  if  ye 
refoje,  and  rebel,  ye  /kail  be  deVtUred  ■wit'"  the 
/word  ; for  the  mouth  of  the  LORD  hathjp>k<K 
it. — This  is  the  other.  10  Jertiffllem,  wajb thine 
heart  from  wickednefs,  that  thou  may  eft  be  Javcd. 
Be  faved  from  Nebuchadnezzar,  and  his  army, 
who  were  now  meditating  ths  deftruclion  tif 
Jerufalem.  T-©  prevent  which  the  inhabitants 
of  Jerufalem  are  called  on,  to  waih  their  heart 
from  wickedtufs. — They  mull  repent. 

To  prove,  that  the  ground  of  controverfy 
fub filling  be! ween  God,  and  the  I  fasciites  was 
the  prevalence  of  fin,  or  mor;>l  evil,  attention. 
has  been  paid,  to  the  Old  Teftament,  only,  th« 
fcriptnres  of  the  New  Teitarnent  will  now  be 
,  .examined  ;  in  which,  the  femimemt,  it  is  thot', 
will  find  ample  fupport,  by  the  divine  author 
of  our  holy  religion. 

Jesus  Chnli,  when  among  the  Jews,  foaka 
many  parables  ;  in  which  he  taught  them  theif 
deitrnciion  was  near,  and  faft  approaching  : 
and  that  the  ground  ©f  controversy  betwepn 
them,  and  God,  was  their  exceeding  wicked- 
nefs.  This,  and  this  only,  is  the  reason  he  wag 
about  to  fend  fiich  awful  judgments  on  them. 
They  may  be  called  prophetic  parables,  becai)f<s 
they  have  reference  to  an  event  then  tu:ure. 
A  tew  wiil  bt  mentioned.  On  account  ot  ths'ir 
length  they  will  not  be  tranfcnbcd.  The  read- 
er is  dcfired  to  turn  to  them,  as  referred  to  in 
the  margin. 

The  nrft  we  mention  is  the  parable  of  tht 
vineyard     let    out    to     hufbandmeji.  *  God  is 
meant  by   the   houfeholder,  he  was  the  own^r 
o(  the  vineyard.     By  the  vineyard  h  to  be   urj- 
I  2  derifood, 

jj //a/.i. 1 9. 20.  tjer.4.14,   t^/^.21.33.  t$  4!, 


88 

derflood',  the  children  of  I-frael,  who  were  hfo 
church.  Much  was  done  to  render  the  vine- 
yard, both  convenient,  and  fruitful.  The  huf- 
bandman  planted,  and  fenced  it,  made  a  wine- 
pre (s,  and  built  a  tower  in  it.  Thefe  are  de- 
fiered  to  reprefen'  the  privileges,  and  bailings 
God  conferred  upon  hi?  church.  After  all  this 
care  and  pains,  FRUIT  miglar,  rcafonably,  be 
ex  peeled.  But  thofe  who  were  fent  to  receive 
1h5  fruit,  were,  fome  of  them  beaten,  and  oth- 
ers killed.  This  has  reference  to  the  treat- 
ment given  to  God's  prophets  of  old.  After 
sari  I  this  had  been  done,  the  houfeholder  fent 
his  fun  :  hirn  they  put  to  death.  God  fent  his 
only  begotten  fon,  hut  the  jews  murdered  him, 
and  rejeclc-d  his  gofpel.  The  confequence 
wa.c,  thefe  wicked  hufbandmen  were  deftroyed* 
and  the  vineyard  let  out  to  other  hufbandmen.. 
Till?  represents  the  rejg&iibn  ot  the  Jews,  and 
the  calling  ot  the  Gentiles. 

In  this  parable,  the  Jews  are  not  blamed  for 
omitting  the  duties  ot  the  Ceremonial  law  ; 
and  we  know  they  were  zealous  tor  th*f  la' v 
until  their  dell  rod  ion  bv  the  Romans,  They 
did  not  bear  holy  fruit,  Inch  as  G«ui  required  : 
not  ftich  iruit  as  was  produced  in  the  vine- 
yard j  after  the  Jews  wire  cat  out,  and  the 
G  utiles  called  in.  Had  the  Jews  produced 
the  fame  fruit  the  Gentiles  did,  they  ft  ill  would 
have  enjoyed  the  vineyard  :  tiiil  they  would 
have  been  God's  church. 

The  parable  of  the  talents,  J.  is  another,  by 
which  our  Saviour  taught  the  Jew-.,  that  they 
Would  fbon  be  called  to  an  account  ;  and  the 
abufe  of  the  priviL-ges  they  had  enjoyed  would 
hirn  to  their  deftrucUan.  The  parable  is  clo- 
fed  with  thefe  folemn  words.     Thofe  mine  ene~ 

tnies 
\LuL\^.\2,  to  2J. 


mres  that    w$uld    not  that  I  fhould   reign   ttef 
them, bring  hither,  and  flay  them  before  me. 

Another  parable,  in  which  our  Saviour 
predicted  the  deftru&ion  of  the  Jews,  is  that  of 
the  Cupper,  a  certain  king  made  at  the  marriage 
of  his  fon.  *  The  fcope  of  the  parable  is  to  re- 
preflnt  the  fullnefs&  excellency  of  Gofpel  fal- 
vation,  and  the  offer  of  it  made  to  finnefs.  The 
Jews  were  fir  ft  invited  :  to  them  the  offer  ws« 
firit  made;  but  they  rejected  it.  And  for  this 
as  is  re  prefer,  ted  in  the  parable,  they  are  rejec- 
ted. The  king  declares  they  fhould  not  tana 
ot  his  flipper.  And  for  their  conterrpt  of  his 
goodnefs  he  fent  forth  his  armies  and  dejlroyed 
thoje  murderers,  and  burnt  up  their  city,  The 
kind  of  unbelief  which  prevailed  in  the  wilder. 
ntfs,  and  occafientd  the  definition  of  all  the 
adults,  who  came  out  of  Egypt  ;  except  two  ; 
is  here  mentioned  as  that  tor  which  the  whole 
na'ion  would  be  deft  roved. 

This  threatening,  jj  Except  ye  repent,  ye  pull 
■all  like  w'-fe  per;  fh,  alt  ho'  it  has,  no  doubt, refer- 
rence,  to  the  dellruclion  of  the  finally  impeni- 
tent, in  every  age  and  nation,  yet  in  its  prima- 
ry  defign  it  refpe&s  the  destruction  of  the  Jew- 
i(h  nation.  This  appears  to  be  the  cafe,  it  we 
a  tend  to  the  occafion  of  this  declaration  :  and 
alfo,  by  the  parable  immediately  following,  de- 
livered by  cur  Saviour  ;  it  is  the  parable  of  the 
fig-tree.  The  fig-tree  remained  barren  nct- 
withftanding  3II  the  cultivation  it  had  :  'here- 
fore  cut  it  down.  So  the  jews,  al.ho'  b!eif;d 
with  i'a  many,  and  fuch  gceaj  privileges,  were 
barren  :  therefore  cut  them  dzzun. 

Other  par.-bis    cf    ;he    fame  import    ven 

fpoken  to    the   Jcwsjby    nur    Savfpur.      But  e- 

nou^h  has  been  brought  i.:to  view    to  (how  us, 

i  1  that 

*Mat.  22.  1  to  7.   \  Lv\.  13.  1  '-.  9, 


go 

that  tne  reign  of  moral  evil  among  them  ;  or 
the  neglea  of  gofpel  duties,  was  the  ground  of 
the  conrrovsrfy  God  had  with  them.  Becaufs 
they  did  no!  btar  good  fruit,  deflructicri  was 
near,  even  at  the  cfoor.  This  warning  Joint 
Bamtftgave  them,  i  And  now  aifo  the  ax  is 
laid  unto  the  root  of  the  tree;  every  tree  there* 
fire  which  bringeth  not  firth  good  fruit  is  hewn 
tkwn  and caft  into  the  fire. 

This  if  the  Old  Teitament,  and  New  were 
carefully,  and  candidly  attended  to,    nothing  is 
mere  plain,   than    this    viz.  the    ground  of  the 
controverfy  which   exhled    between    God,  and 
Ifrael,  from  firft  to  laft,    was  a   neglect,  not  of 
ceremonial      HiVttutes,   but     moral     precepts. 
They  were  deflhute  of  moral  virtue  :— of  real 
religion.      Will  ;  hecafe  of 'unbelief  they    ivere 
broken  off.     This  is  the  reafon  they  were  final- 
ly rejedted.     Had  they  lived  in  the    practice  of 
thefe  moral  duties   enjoined   on  Abraham,  and 
J'is  feed,  the  calamities,   which    have   befallen 
them,  and  under  which  they  now  groan,  would 
not  have  taken  place  :  But    to   this  day,    they 
rid  have' been  in  p-ofleflion  of  Canaan,   aid 
enjoyspg  promifed  happintfs5  and  privileges. 
5.     Proa:  our  fubject  we  leafn  that  the  Jew- 
ifb,  and   Chriftian  church    are  the   fame  :  cr 
the  church  which  exifted  ui-der  the  Old  Tef- 
r-em   is  the   fame   which    exifted  under  the 
New,  and  the  fame  winch  will  exift  forever. 
If  the  plan,  infinite  wifdorn  has  feen    fit   to 
adopt,  in  reference  to  his  church,   be   carefully 
examined,  and  ur;dciFtood,  according  to   fcrip- 
ture   reprcfer.'ation,   it   opens  on  the   mind    a 
f.heme  aftonimingly  great    and    perfectly  har- 
monious. Be  the  out  warriadmini  ft  rations  what 
the)  may,  yet  2  religion,  of  the  fame  nature, 

runs 
%Lu\<  3.  £,. 


9l 

runs   thro   its   whole  exigence*  in  time,  a 
eternity. 

T«e  changes,  and  revolutions  which  fome- 
times  take  place  among  the  nations  are  fo  great 
that  one  nation  becomes  totally  extinct,  and  its 
name  lives  in  the  hiftoric  page  only  ;  and 
another  rifes  up  and  becomes  famous  among 
the  nations.  But  the  church  lives  one  and  the 
fame  in  every  age.  A'donifhing  are  the  chan- 
ges, and  revolutions  which  have  taken  place  in 
the  world  ;  but  to  fee  the  church  feeble  in  her- 
felf,  and  comparatively  few  in  numbers,  livey 
amidft  all  thofe  changes,  and  revolutions,  and 
rife  fuperior  to  them  all,  while  the  world  has 
been  always  hating  and  perfecuting  it,  it  wou'i 
be  much  more  a  ft  on  idling,  were  it  not  for  th:s 
declaration.  *  God  is  hi  the  midjl  of 'her  ;  fie 
jkall  not  be  moved  ;  God  ftmll  help  her,  and  thai 
right  ta  ty. 

That  the- church  under  the  New,  is  the 
church  under  the  Old  Teftament,  continued  ; 
and  cohCequgntly  but  one  church  ever  has  or  e- 
ver  will  exift,  rs  now  to  be  proved.  Evidence 
of  this,  it  is  believed,  will  appear,  if  it  be*<coh* 
fide  red. 
I.  1  hat  God,  in  the  covenant  he  SfeatHrwith 

Abraham,    required   holi-nefs    ot  him  and  bis 

feed; 

Fro?:  Adam  to  Abraham,  there  Were,  no 
doubr,  pious  men,  in  every  ai;e,  but  it  does  riot 
appear  that  they  Were  formed  into  religious  fo* 
cicies,  more  extenfive  than  a  paticular  family, 
fcr-the  purpofe  of  attending  the  public  du 'fes, 
and  exercifes  of  religion.  But  (Jjd  was  now 
about  to  fet  up  a  church  in  a  paticular  family, 
which,  in  das  time,  was  to  inereafe  to  ?  nation. 
In  that  nation,  the   church  was   to  exift.     To 

8acorBpJii| 
f  Pjalm  46.  5, 


9'2 

sccotm^m  t*ie  divjrte  purpofe,  Abraham,  a  mat 
fa  moo «  tor  pie<;  anil  noltnefs  of  lite,  is  by  the? 
fpeeial  Call  oi  God,  feparatn.t  from  his  farmer 
friends  and  cdnne&ions,  to  fupport  the  true  re- 
ligion, fuch  as  had  ex*  lied  among  ^ood  people, 
in  f<>r  rtr  ages,  was  evidently,,  the  deftgn  oi  G;d 
in  calling  Abraham.  Accordingly  we  find 
this  direction  is  given  w  him,  Walk  be/on 
me,  and  be  thou  perjeft  :  which  was  to  be  a  rule 
of  conduct  not  for  himfelr  only,  but  alfo  for  hi* 
feed.  And  by  this  command,  he  ix  his  poftcritv, 
were,  in  all  their  generation?,  bounden  to  the 
practice  of  moral  virtue  or  real  holinefs.  This, 
it  is  bel:eved,has  btcn  made  fufficiently  evident, 
from  the  fori  ptures, both  of  the  O'ci  Teftamenr, 
anil  New,  Whoever,  therefore,  denies  it  mud 
reject,  as  ufeltfs,  a  large  portion  of  the  I  ib'e, 
3.  Ho  li ness  always  was,  and  always  will  be, 

the  diftinguifhedcharaclenftic  of  the  church. 

Holiness,  only,  is  that  by  which  the 
t\  nrch  is  diftinguifhed  from  the  world.  It 
the  members  of  the  church,  be  totally  deftitute 
o(  holinefs.  There  is  nothing  in  their  character 
fcy  which  they  differ,  r^allv,  irom  the  members 
of  any  other  fociety  ;  fo  that  on  the  fuppofiiion, 
there  is  no  real  difference  between  the  church 
of  Ciinff,  and  any  other  combination  ot  men. 
ji  exirts  in  name,  only.  Nothing  but  the  name 
diflingBi  flies  the  kingdom  of  Ghfift,  from  the 
kingdom  of  Satan.  For  the  efftntial  difference 
of  character,  among  intelligent  creatures  con- 
fines in  i\  1,  and  holinefs.  There  are  but  two 
Characters,  and  there  are  but  twe  kingdoms  in 
the  world  :  the  kingdom  of  God,*Bd  oi  Satan  : 
{Mid  the fe  eflent  tally  diftinel  tn?m  each  otber. 
Tii'1  ten  per  prev  ilent  in  the  fubjecls  of  tiiefe 
tv\  k.  ;.l  )  1  s.  is  eifjniully  different  ;  an  i 
pointedly  oppuiwd  to  each  other.     The  difpoTi-. 

"tion 


5T3 

tfon  of  heart  prevailing  among  tnofe  who  b«* 
long  to  the  kingdom  of  Chriif,  is  LOVE.  But 
the  difpoittion  of  heart  prevailing  anions  th«»fe 
who  belong  to  fatan's  kingdom,  is  ENMITY. 
Concerning  thefe  the  apoftle  favs  *  Ihcy  are 
notfubjecfto  the  law$cf  God,  neither  indeed  can 
be.  To  fay,  therefore,  as  t  ie  B  pults  do,*'that 
the  church  under  the  Okl  Teitament  Was  un- 
holy, and  that  God  did  not  require  holinefs  of 
heart  as  a  term  of  church  membeimVp,"  is  the 
fame  as  faying  that  that  church  was  Satin's— 
his  vifiblc  kingdom  fet  up  in  this,,  werld  by  the 
fptcul  appointment  of  God.  Ornamented, 
however  by  1  is  particular  direction,  with  fome 
gorgeous  rites,  and  external  ceremonies,  and 
modes  of  worfhip  to  which  if  they  a"  tended  with 
punctuality,  God  would  own  them  for  *  is 
church,  grant  them  h  $  prcfence, .give  them  Ci- 
najn,  beftow  on  them  very^  great  profperity,an* 
happinefs,  and  far  •  i  :r  blclfiiigs,  and  bet- 
ter privileges,  than  was  ever- enjoyed  by  any 
other  people  in  the  world  :  and  all  thefe  to  bd 
enjoyed  by  them  FOREVER  ;  for  this  is  the 
promife  to  Abraham,  and  his  fced,  as  has  been 
obferved.  All  thefe  excellent  things  were  their* 
by  the  fpecial  promife  of  God  while  at  the  fame 
time  they  belonged  to  the  kingdom  of  Satan  ; 
he  had  full  dominion  over  their  whole  fouls,  6c 
t  h  e  y  wc  re  led  captive  by  blm  at  bis  u  ill.  W  h  a  te- 
ther, can  be  more  reproachful  to  the  holy  one 
of  Ifracl,  than  to  (ay,  his  church  was  unholy,. 
and  God  did  not  require  holinefs  as  a  term  of 
church-member- f hip  ?  what  fentirnent  can  be 
advanced  fo  pointedly  contrary  to  the  Old  Tel- 
lament,  and  New  r*  it  is  faid,  flh/inefs  be- 
ccmeth  thine  fjQufe,  O  Lor  d%  forever.  To  cele- 
brate the  gieatnefs,  and  holinefs   of   ChriitY 


*R**,  8.7.     iPfah  93.  5. 


kic^donfr, 


94 

,  kingdom,  is  the  defign  ot  this  Pfalm.  For  by 
houfe  is  meant  the  church.  Thus  the  Apoftle 
fays  to  Timothy,  J  That  thou  may  eft  know  how 
thou  oughteft  to  behave  thyfelf  in  (he  houje  if  God, 
which  is  the  church  of  the  living  God.  So  again* 
iMofes  was  faithful  in  all  his  houje.  He  man- 
aged the  affairs  or  the  church  faithfully.  The 
meaning  oi  the  pfalmifr,  therefore,  is,  HOLI- 
NESS becomes  God's  church  forever.  HOLI- 
NESS, it  hence  appears,  was  the  diftinguidaing 
character':  (tic  of  the  church,  under  the  Old 
Tertament  difpenuuon  :  fd  it  is  under  the 
New.  This  will  now  be  taken  for  granted  : 
the  church,  therefore, is  holy  in  time,  &  holy  in 
eternity.  The  character  of  the  church,  it  is 
hence  evident,  is  ever  the  fa.ne  ;  and  therefore 
the  church  is  the  fame. 
3.  Qualifications     for    church-member- 

(hip  being  always  the  fame,  is  evidence  that 

the  church  is  the  fame. 

That  die  wicked  mould  be  members  of 
tbe  church,  under  the  Old  Teftament  uifpen- 
fation,  was  not  agreeable  to  the  mind  ot  G  d. 
\But  unto  the  wicked  GW faith  y  what  haft  thou 
ti  do  to  declare  my  ft  Jktes%  or  that  thou  Jhouldft 
take  my  covenant  into  thy  mouth  P  feeing  thou. 
hat  eft  inftruclion,  and  cftejt  my  words  behind 
thee.  The  wicked,  as  inch,  t  u^hi  not  to  takt 
God's  covenant  into  their  mouth  ;  they  ought 
not  to  be  members  of  his  church.  But,  contrary 
to  this,  the  Jews  did  admit  the  wicked,  who 
Were  ttn-ircumejed  in  heart,  as  well  as  in  licih, 
|0  communicate  ai  the  altar,  tor  which  they  are 
bla  md.  And  G  >1  te.ls  them  expufflv,  §## 
jtranger  uncirenmajtd  in  hearty  nor  vn.inumci- 
jed  in  flejh  jh all  enter  into  my  jancluary.      They 

did 
I  i  I'm.   3.  15.  t  Htb.  3.  2.    iPfai:$.l6.if> 
§£^.44.6.7.8.9. 


95 

ilid  ac*mit  them,  snd  tor  admitting  them  they 
are  blamed.  Bat  it  may  be  faid, Grangers,  on- 
ly, are  here  mentioned.  Very  true.  But  what 
lays  God  to  them.  *Onr  law  Jh all  le  to  him 
that  is  home-born,  and  unto  th; /hanger  that  fo- 
jourmth  among  you.  Heart  circumcifton  was 
required,  of  Ifraelltes,  and  others,  in  order  to 
offer  their  Sacrifices,  and  communicate  at  God's 
altar. 

Tmose  who  believe  that  holinefs,  or  grace 
is  a  ntcefiary  qualification  for  church-member- 
fhip,  and  pradVce  upon  the  fentiment,  aim  to 
have  it  exprefFed,  diftinclly,  in  the  covenant 
mad?  ufe  of,  when  members  are  admitted  into 
the  church.  In  the  covenant  tranfaclion  be- 
tween God,  and  Ifraei  in  the  plains  of  Moab, 
When  they  renewed  covenant  with  God,  the 
fentiment  is  clearly,  and  repeatedly,  expretfed. 
|  This  day  the  LORD  thy  God  hath  commanded 
thee  to  do  tkefe  Jlatates,  and  judgments  :  thou 
/halt  the refore,  keep  and  do  them  ivith  all  thine 
heart)  and  with  all  thy  foul.  Thou  hajl  avouched 
the  LORD  this  day  to  be  thy  God,  and  to  walk 
in  his  way  St  and  to  keep  bisjlatutes,  and  his  com- 
mandments, and  his  judgments,  and  to  hearken, 
tint?  his  voice.  And  the  LORD  hath  avouched 
thee  this  day  to  he  his  peculiar  people,  as  he  hath 
promifed  thee,  and  that  thou  jhouldfl  keep  all  hit 
commandments  :  and  to  make  thee  high  above  all 
nations  which  he  hath  made,  in  name,  and  in 
praife,  and  in  honor,  and  that  thou  mayeft  be  an 
holy  people  unto  the  Lord  thy  God,  as  he  hathfpo* 
ben.  Again  it  is  written.  iTe  /land  this  da} 
all  of  you  before  the  Lord  yaur  God;  your  cap- 
tains of  your  tribes,  your  elders,  and  your  officers, 

with 
*Exod. 1 2.4.9.13 Lev. 24.22.  \Deut. 26. 16. 17.18. 
9.  iDeut. 29 . 1 0. 1 1 . 1 2. 1 3.  fee  alfo   'fpfi. 24. 14 
Iq  25. 


96 

miith  all  fhe  men  of  lfrael.     Your  Vittle  oner,  y»ui 
wives ,  and  thy  Jlrangir  that  is  in  thy  camp,  from 
the  hewer    of  thy  wood,   unto  the   drawer  of   thy 
xuater ;   That    thou  fhouldjl    enter   into   covenant 
with  the  Lord  thy  God,  and  into  his  oath,  which 
the  Lord  thy    God   muketb,  with  thee    this    day, 
That  he  may  ejlablifh  thee  to-day  for  a  people  untt 
himfelf,  and  thai  he  may  be   unto  thee  a  God,  as 
he  hath  faid  unto  thee*  and  as  he  hathfivorn  un- 
to thy  fathers,  to  Abraham,  to    IJaac,  and  to  Ja- 
cob*     When  wereadthefe  paiTagcs  of  fcripiure 
they  (hew  us  the  fenfe   Mofes,   and    the  people 
had  of  covenanting.     They  fell  the  tranis&ion 
to  be  folemn  ;   becaufe  they  were    now  dedica- 
ting themfelves  to  God  by  a  covenant   tranftc- 
-tion,  in  a  public  manner.      In  all    this  buiinefs 
they  bind  themfelves  to  live  an  holy  life,  as  ex- 
prefily    as  words  can,    and   devote  theinfeives, 
Yolunrarily  to  the  fervice  o*  an  hol\  God.     And 
this    generation   was   remarkably    religious. — - 
More  is  faid  to   their   praife,   anrHefs  to  their 
difpraife,  than  of  any  other  ^ereratioo^  from 
their  deliverance  out  of  Egypt,  until  they  were 
ddfroyed  by  the  Romans.      fneir  pious  difpo- 
fition  appears  not  only  in  the  covenant  tranfac- 
ticn  jaft  mentioned,  but  alfo  by  their  determin- 
ed resolution  to  cleave   to   God,  and   continue 
faithful  to  his  caufe,  and  in   his   fervice.   *G:d 
forbid    that  wt  fhonld  forfake    the    LORD.— 
Therefore  will  we  afjoftrve  the  LOUD,  for  he 
is  out    God. — A>/y,    but  ive  LP  ILL    Jerve   the 
lOk&.—fhe  Lord  our  God  WILLweprve, 
end  his  voice  tf  ILL  we  obey.      It  is  alfo   faid,  | 
Jjraelfervcd the  LORD  all   the  days  tfjofhua, 
and  all  th'e  days  of  /he  elders  thai  outlived  Jojh- 
ua.     But,  when  all  that  generation    was    dead, 

at.d 
*^;/&.24.l6.  and  \%.   ani  21.  and  2|.     \Jud, 
p7.10.il.i2.i3. 


.    97 

•W  tnother  generation  arofey  after  them,  They 
forfook  the  Lord  God  of  their  fathers,  and fer- 
ved  Baal  and  Afhtaroih. 

God,  by  the  prophet,  fpeaks  in  terms  of 
high  approbation,  of  the  piety,  and  religious 
character  of  that  generation,  which  covenanted 
with  him  in  the  plains  of  Moab.  iThtfS  faith 
the  LORDy  I  remember  thee,  the  hndnefs  of 
thy  youth ,  the  love  of thine  efpoiifals,  when  thou 
tuenteji  after  me  in  the  zvildernefs — Jfrael  was 
holinefs  unto  the  Lord  and  the  frft  jruiis  of  his 
increafe. 

By  thefe  obfervaticn?,  and  fcripture  declara- 
tions is  feen  what  character  thofe  njiift  Curtain 
who  covenant  with  God,  and  belong  to  hif 
church.  Of, all  fuch,an  holy  character  wasrequ:^ 
red  ;  and  none  but  luch  had  a  right  totuhe  God's 
covenant  into  their  mouth.  They  mvji  have  repent- 
ance toward  God,  and  faith  toward  our  Lord 
jfefus  Chrifiy  rn  order  to  be  fubjects,  meet  for 
church-memberihip.  It  was  nor  a  lineal  def- 
cent  from  Abraham,  that  gave  them  a  right  to 
a  place  in  the  church,  but  they  muft  be  fpirhu- 
aliy  ci-renmcifed,  or  regenerated.  Saith  St. 
Paul,  \Hc  is  not  a  Jew,  which  is  one  outward!y9 
neither  is  that  circumcijion  which  is  outward  in. 
the  fie fh :  But  he  is  a  Jew  which  is  one  inward- 
ly, and  ci/cumc'fion  is  that  of  tie  heart,  in  the 
Jfpirit,  and  not  in  the  letter,  whofe  praife  is  not  of 
men,  but  ef  God. 

Under  the  gofpel  difper.fation,  we  find  the 
•  pottle.*  of  our  Lord  Jeius  Chril>,  previoufly  to 
admitting  Jews  or  Gentiles  into  the  church, 
required  ot  them  a  profeifion  of  their  fai:  •<. 
*Lj  thru  believejl  with  alUhine  heart,  fays  Phil- 
ip to  tht  Etirtiich,  thm  maycfl  be  baptized,  the 
fame  qualifications  it  hence  appears,  were  re- 
K  quiiite 

ijer.2.23.     +  A\^.2  28,29  *Acl.  8.  37. 


^uifite  to  be  meet  members  of  the  church  un- 
der the  Old  Teftament,  which  are  required 
under  the  New. 

But  the  Baptifts  may  here  object  and  fay, 
*<  God  required  all  the  Ifraelites  to  circumcife 
their  children  :  and  all  were  required  to  keep 
the  paiTover  ;  and  bring  their  offerings,  and 
facrifices  to  his  altar  :  but  there  is  no  evidence 
they  were  all  pious,  and  holy.'* 

In  reply  to  this,  it  is,  in  the  (ml  place,  gran- 
ted, that  God  did  require  them  to  circumcife 
their  children  ;  and  eat  the  paflbver  ;  and  bring 
their  facrifices  to  his  altar.  Thtfe  things  were 
required  ot  all  the   Ifiaelites.     But 

i.Gud  required  that  all  this  fhould  be  done  in 
the  exercife  of  an  holy  temper  of  heart  ;  and 
if  it  were  not  fo  done,  all  they  did  was  an  a- 
bonnination  unto  the  Lord.  As  has  been  made 
evident,  not  by  the  waiter,  but  by  God's  own 
declaration.  j| 

3.  Cur  fentiments  concerning  right,  and 
Wrong  ir;  all  matters  which  refpecl  religion, 
inn  ft  be  formed,  not  by  the  opinion  ot  any  man, 
or  number  of  men,  but  by  the  mind  of  God 
exprefled  in  his  word.  It  was  right  for  an  If- 
raelite  to  be  circumcifed,  and  to  eat  the  pallo- 
ver,  and  to  offer  facrifices  ;  but  to  do  thefe 
things  with  an  unfar.ctified  heart,  was  not 
right,  but  totally  wrong.  And  it  was  no  more 
right  if  all  did  it,  than  if  only  one,  or  two  did 
it.  Some  churches,  at  this  time,  practice  the 
halfway  covenant,  (fo  called)  does  their  uniting 
in  that  mode  of  practice  make  it  right  r  cer- 
tainly not.  Some  churches  believe  that  grace 
or  holinefs  is  not  a  neceifary  qualification  for 
churchmemberlhip,  and  practice    accordingly. 

But 

\Utl'1  W*l«  t0  i5>andAmo*  2  J.  22.  nnd  Prov. 
21.27. 


99 

But  does  their  belief,  and  praflice  evidence, 
fully,  that  it  is  not  ?  by  no  means.  It  wicked 
Ifraelites,  as  fuch,  and  known  to  be  fuch,  en- 
joyed the  privileges  of  God's  church,  they  en- 
joyed privileges,  to  which  they  had  no  claim, 
nor  any  warrant  from  the  word  of  God  :  and 
thofe  who  admitted  them  were  criminal  for  a 
breach  of  truft.  For  it  was  one  part  of  the 
bufintfs  of  the  priefrs  to  #  put  a  difference  be- 
tween bofy,  and  unholy t  and  between  clean  and 
unclean.  For  neglecl  of  duty  in  this  point  they 
"were  reproved.  $They  have  put  no  difference 
between  the,  holy,  and  profane  neither  have  they 
Jljewed  difference  bei\vce7i  the  unclean,  and  the 
clean.  Hence  the  degrn^racy  of  the  church, 
as  mentioned  in  the  following  verfes  to  the  end 
of  the  chapter.  They  had  no  warrant,  from 
any  divine  command,  to  circumcife  the  child  of 
one  who  was  vifibly  unholy  *  they  had  no  di- 
vine warrant,  to  accept  an  offering  of  fuch  an 
one,  and  offer  it  on  God's  altar  i  nor  had  thofe 
who  were  vifibly  unholy,  and  unclean  in  a 
moral  fenfe,  any  right  to  eat  the  paflbven  If 
perfons  of  fuch  a  character  prefumed  to  do 
thefe  things,  their  conduc"!:  was  an  abomination 
in  the  fight  cf  God.  The  directions  given  by 
God  to  the  Ifraeii;?s,  are  the  rules  by  which 
we  are  to  form  our  opinion  of  right  and  wrong, 
in  thefe  things,  and  not  the  mode  of  procedure 
they  adopted. 

The  covenant  made  ufe  of  by  the  Ifraelites 
in  the  plains  of  Moab,  wricu  has  been  men- 
tioned, was  defigned,  it  is  conceived,  to  be  of 
conftant  and  perpetual  ufe  in  that  church.  The 
people  binding  themfelves  in  a  manner,  fo  fo- 
lemn,  and  devoting  themfelves  to  God,  and  his 
fervice,  it  was  fuppofed  would  be  a  ftrong  bar- 
K  2.  rbr 

*  Lev.  io.   io.   g,  Ezek.  22.  20.  . 


too 

Tier  againft  idolatry,  arid  all  kinds  of  heart 
tvickednefs*  Thefe  are  the  exprtflions.  \Lejl 
there Jhould  he  among  you,  man,  or  woman,  of 
family,  or  tribe,  whofe  heart  turneth  away  this 
day  from  the  LORD  our  God,  to  go  and jerve  tht 
Gods  of  thefe  nations,  left  there  jhould  be  among 
you  a  root  that  beareth  gall  and  wormwood. 

4.  God  held  cc.mmunion  with  the  church 
under  the  Old  Teflament,  To  he  does  with  rh« 
church  under  the  New  :  which  is  evidence,  thai 
the  church  is  the  fame,  under  both  difpenfa* 
tions. 

The  people  of  God,  when  they  attend  inflU 
tuted  ordinances,  agreeably  to  his  appointment, 
exprefs  their  love,  and  evidence  their  friend- 
ship to  Him,  And  when  He  affords  them  H\i 
prefence,  agreeably  to  his  promife,  He  then 
manifefls  His  graciors  acceptance  of  them* 
This  is  the  communion,  or  fellowship  which 
exifts  between  God,  and  his  church  ;  and  be- 
tween Him,  and  every  believer.  This  com- 
munion exifted  between  God,  and  his  church 
under  the  Old  Teftament.  Evidence  of  this 
appears  from  many  things  faid  by  Mofes,  and 
the  prophets  :  but  more  plainly,  and  abundant- 
ly by  what  is  faid  in  the  book  of  Piaims,  and 
in  Solomon's  fong.  To  each  other,  God,  and 
the  church,  claim  a  mutual  right,  and  projperrf/ 
"t-r.  *  My  beloved  is  mine,  and  I  am  his.  This 
agrees  with  what  our  Saviour  fays.  |)  That 
they  all  may  be  one,  as  thou,  Father,  art  in 
me,  and  I  in  thee,  that  they  alfo  may  be  one  in  us. 
Again.*;? In  them,  and  thou  in  me  that  they  may 
he  perfeSi  in  one.  Tois  kmd  of  communion  al- 
ways exifted  between  God, and  his  church.  Ti»« 
a'pofUe  fpeaking  in  the    name   ot  all  good  peo- 

PU 
-\Deut.   29.    18.  to   28   vtrje.  •  Song.   3U   l$« 
|.  Job.     17.    21.  and    23. 


101 


rle  faYS,  t.  And  truly  our  felUwMf  is  uilb 
tcjt^andwUhhisfon  Jefus  Chrift  And 
it  always  will  exift,  for  to  the  church,  /ejus 
Chrifl  is  the  fame  ycfterday,  to  day  and  forever. 
The  church,  then,'  is  the  fame,   in  every  age. 

But  here  it  may  be  obferved  til***"  B*P" 
tifts  fay,  -the  church  under  the  O  ^(lament 
yras  unholy,"  and  Go  I,  notwithftanding,  had 
communion  with  it;  then.  \Ltght  has  communj 
ion  with  darhiefO  and  Chrifl  hds  c* ncord  with 
Satan.  And  righteoufnefs  has  felhwpp  with 
unrhhteoufnefs.  \  ,     .     . 

cf  The  charter  by  which  the  church  is  in- 
corporated, and  holds  all  its  privileges,  and 
bleffings,  is  the  covenant  of  grace  :  and  tots  is 
the  fame  in  every  age,  and  thereiore,  is  the 
church  the   fame. 

If  there   were  a   covenant  in  exigence,  be- 
tween God  and  his  church,    from  the    creation 
until  the  gofpel    difpenfatipn    was  fet  up,  after 
our  Saviour's  refurrefUon,  it  could  not  be  the 
covenant  of  works,  Upon  man's   apoftacy,  that 
covenant  ceafed,  immediately.     Being  violated, 
it  could  pot    g*ve    life.     Stnlefs,   peneS,   and 
perfevering  obedience,  and    no\  faith,  wasthe 
condition   of  that   covenant.     But,/^   in  a 
mediator,  if  credit  be   given  to  the   Bible,  was 
thedifVin^imingcharaaeriftic  of   good  people 
under  the    Old  Teftamenf,   as  clearly  as  it  is 
under  the  New.     This  confidervion  is,  oMt- 
felf,  fumV.ent  to   prove    that  the    d.fpenfation 
under  which  the  IfracUtes  were,,  was    not  a  le- 
gal difpenfation* 

On  what  account  was  Abraham  10  famous  in 
his  day  ?  It  wis  on  account  of  hfc  faith,, 
How  was  it  the  elders  obtained  a  good  report, 
as  is  mentioned  b;  the  appljle  *  It  was  byf^th. 
A*am  &  3-  l  H& 


-/ 

Thr  Stnat  covenant  cannot  be  the  character 
by  which  the  church  was  incorporated,  and 
held  its  priviledges,  and  bleflings.  If  it  were, 
then  it  will  follow,  that  if  at  any  time  the  cere- 
monial law  be  difufed,  and  fo  long  as  it  was, 
the  church  would  be  extincl,  as  has  been  ob- 
ferved.  But  this  can  never  be.  Among  the 
thoufands  of  Ifrrel,  Elijah  thought  he  was  the 
only  one  who  had  not  foiTaken  the  true  God. 
But  he  tells  hirn,  $  /  have  left  me/even  thoufand 
in  Ifraely  nil  the  knees  which  have  not  bowed  untt- 
Baal,  and  every  mouth  which  hath  net  kijfed  him* 
Further. 

It  has  been  fhewn,  that  God  Hated,  Dt- 
fpifed  and  Rejecled  a[\  the  Cervices,  and  worfhipr 
of  the  Ifraelites,  although  performed  with  e- 
ver  Co  much  apparent  exa&nefs,  if  dene  in  the 
excrcife  of  a  wicked,  and  hypocritical  temper 
of  heart.  Faith  in  Chrift  therefore,  was  necef- 
fary  in  order  to  their  acceptance  with  God.  An 
cbfervance  of  the  ceremonial  law,  ever  fo  long 
or  with  ever  fo  much  Zeal,  or  ever  fo  exactly, 
would  not  alter  the  moral  (late,  or  charades  of 
an  Ifraclite.   Befides.  C€/ih 

I  f  the  ceremonial  law  were  the  chara£ler  of 
the  church  of  I  frael,  and  by  an  cbfervance  of 
Its  precepts,  in  external  Cervices,  only,  they 
were  to  hold,  and  enjoy  promifed  Weflings,  it  is 
not  feen,  how  God  could,  confidently  with  hie 
ewn  declarations,  and  promifes  reject  them 
from  being  his  people  when  he  did.  For  it  is- 
a  clear  cafe,  from  what  we  find  in  the  New 
Teflament,  that,  that  kind  of  religion  which 
Con  fills  in  external  forms,  and  modes  of  wor- 
ship was  pracT.fed,  generally,  by  the  Jews,  in 
the  times  of  our  Saytour^and  his  apoftles.  Bit 
"he  fays  unto  them  by  way  of  reproof,  *  Ye  pa  ft 

over 
|  i  King,  rj.  i$.    H*uhix*  42* 


T03 

fner  Judgment,  and  the  love  of  God.  Moreover, 
The  carnal  ordinances,  as  the  apoftle  calU 
the  inftitutes  of  the  ceremonial  law,  were  impo» 
fed  until  the  time  of  reformation  \  But  the  cove- 
nant by  which  the  church  under  the  Old  Tefta- 
ment  was  incorporated,  is  an  EVERLAST- 
ING COVENANT,  t  The  Sinai  covenant 
was  temporary  ;  but  the  Abrahamic  is  everlajl~ 
ingt  and  is  therefore,  the  covenant  of  grace. 
The  Sinai  covenant  was  to  wax  old,  and  vanijb 
azvay,  but  the  Abrahamic  is  always  NEW. 

What  has  alreadv  been  obferved  may  be  a 
giin  noticed  :  viz.  That  God  required  of  the 
Ifraelites  in  order  to  their  enjoying  promifed 
ble flings,  the  fame  kind  of  religion,  which  he 
required  of  them,  or  now  requires  of  us,  in  or- 
der to  the  enjoyment  of  eternal  life.  The  re* 
ligion  enjoined  on  Gods  people  in  the  Oid 
Teftament,  confifted  in  difimerefted  love-in  re- 
pentance, faith,  and  holy  obedience.  And-  m 
order  to  the  exiftence,  of  exercifes  of  this  kind> 
fpiritual  circumcifion,  or  regeneration  was  tie- 
ceflfary.  To  thefe  ideas  particular  attention 
has  been  paid.  And  from  them  it  appears  evi- 
dent, that  the  covenant  which  was  in  opfrati-^ 
en  under  the  Old  Teftament,  was  the  covenant 
of  grace  j  and  the  church  under  that  difpenfa- 
tion,  was  incorporated  by  that  covenant  :  ani 
by  it  held  al!  lis  privileges  and  bleiftngs.  tf  thtf 
duty  be  performed,  the  good  promifed  wouhi 
be  enjoyed.  It  is,  therefore.,  the  fame  cove- 
nant, which  now  exifts  between  God  and  hi* 
;  church,  and  by  which  it  holds  and  enjoys  it* 
privileges,  and  bteflthgs  under  the  gofpe!  ;  and- 
i  into  which  the  jews  will  be    gathered   in  Pom© 

fuiuro 
J   Heb.  o,.    to.   fjn.  17.    7.  fee    alfo  2 ■  Sdm>* 
!  *}-5    l  Ohna.  16.  *;.  tjiu  29.  5.  ani  Jen 

I   J2.  40. 


T04 
future  period!    if  they   bide  not  JIM  in   un$eVwf\ 
But  this  will  claim  our   particular  attention  in 
another  place. 

There  it  will  be  expedient  to  anfwer  an 
objection  to  which  attention  will  be  paid  in 
the    fucceeding   difcourfe. 


A    Careful  Enquiry  &c* 


Difcourfe       IV. 

Gzn,  XVII  I  PValk  before  me,  and  is  thm 
f  erf  eel. 

Rom.  XI  20.  WELL  1  Becaufe  of  unbelief 
they  were  broken  off. 

WITHOUT  recapitulating  the  obfer^ 
ations  previoufly  made,  attention 
will,  now,  be  paid  to  the  objections-  hinted  at> 
in  the  clofe  of  the  preceding  diicoorfe. 

"  The  Abrahamic  covenant,"  lay  the  bap- 
tills,  '*  is  not  the  covenant  of  grace,  nor  was  the 
church  under  ihe  Oid  Teflament  incorporated 
by  it  ;  for  Goc"  by  the  prophet  fays,  *  Behold  t he- 
days  come^  faith  the  LO'RD,  that  I  will  make  a 
neio  covenant  with  the  biwfe  of  Ifrael,  and  with 
the  houfe  9/  Judab  '  Not  according  to  the  cove- 
nant that  I  made  with  their  fathers,  in   the  day 

ttia* 


that  1 199$  them  by  the  hand  to  bring  them  tut  of 
the  land  of  Egypt,  (which  my  covenant  they  brake , 
rnlt  hough  I  was  an  hujhand  unto  them,  faith  the 
LORD.)  But  this  Jh  all  be  the  covenant  that  I 
Miill  male  with  the  houfe  of  Ifrael.  After  thofe  days 
faith  the  LORD,  I  will  put  my  law  in  their  in- 
ward  parts,  and  write  it  in  their  hearts,  and 
will  be  their  God,  and  they  fhall  he  my  people, 
God,  therefore,  will  make,  with  the  houfe  of 
Judah,  and  Ilrael,  in  fome  future  time,  a  cove-, 
nant  diftinft,  and  really  different,  from  th* 
Abrahamic." 

To  fuch  an  oje&ion,  this  may  be  faid  by 
Way  of  reply,  mention  is  made  in  this  paflaga* 
of  fcripturc,  of  two  covenants.  One  is  called 
a  new  covenant,  the  other  is  the  covenant  God 
made  with  the  Ifraelites  at  mount  Sinai,  when 
he  took  them  hy  the  hand  t$  bring  them  out 
$f  the  land  of  Egypt,  But  the  covenant, 
which  God  fays  he  will  make  with  Ju- 
dah,  and  Ifrael,  in  fome  future  day,  being 
called  NEW,  the  term,  to  the  minds  of  lome, 
brings  up  a  difficulty.  "  For  in  what  fenfe," 
they  afk,  i(  can  it  be  called  a  new  covenant  ;  if 
it  was  tftablifhed,  fo  long  tince,  with  Abraham, 
and  had  been  in  exigence,  and  operation  from 
that  time  ?  " 

To  fuch  a  query  this  reply  may  be  made.  It 
may  be  called  a  new  l  ->venant,\r\  reference  to  tha 
manner  of  its  difpenfeiion  ;  being  ratified  by 
the  blood,  and  a&ual  fuflferings  of  Jefus  Cnrift  ; 
of  which  the  bloody  facrifices,  off-red  bv  tha 
Ifrielites  were  typical.  Being  freed  from  all 
the  many  rites,  and  ceremonies,  which  were 
impofed  on  the  Ifraelites  under  that  difpenfati- 
on,  the  adminiftraton  of  the  covenant  puts  ot% 
•Kteraaliy,  or  vifibly,  ^uite  &  new  for ai.     Sa 

that 


!o6 

th At,  although  the  fpiritual  acts  of -worfhip  be 
the  fame  under  both  teftaments,  yet  the  exter- 
nal part  of  worfhip  under  the  new  is  fo  diffe- 
rent from  that  appointed  by  God  under  the  Old  ; 
the  covenant  may  with  propriety  be  called  NEW, 

It  may  be  called  a  new  covenant,  although 
it  has  been  in  operation,  fo  long  time,  under 
the  Old  Teflament  ;  ^ecaufe  under  the  New 
there  is  a  more  full  and  clear  mafcifeftation,  of 
the  character,  and  perfections,  and  govern- 
ment of  God  ;  and  of  the  perfon  and  character, 
the  work,  and  offices  of  Jefus  Chrift,  than  there 
Wat  under  the  Old  Teflament*  Thatdifpen- 
faCiod  was  glorious,  but  not  fo  glorious  as  the 
gofpe)  difpenfation.  Siith  the  apoffcle  J  For 
even  thai  which  was  made  glorious,  had  no  glory 
in  this  refpcSf)  by  reafon  of  the  glory  that  excel- 
Uth.  Fir  if  that  which  is  done  away  was  glori- 
ous, much  more  that  which  remaineth  is  glori- 
ous.     Again, 

Tk  E  gifts  and  graces  of  the  holy  Ghoft,  are 
bellowed,  on  human  kind,  much  more  copiouf- 
ly  under  the  New  Teftamcnt  difpenfation, 
than  they  were  under  the  Old.     Beftdes, 

It  is  a  covenant  which  will  never  wax  old, 
or  be  abo!ifhed$  but  the  Sinai  covenant  is  abo!*» 
iihed  and  done  away.  Ii  is,  therefore,  called 
a  new  covenant  in  the  fame  fenfe  the  precept 
Squiring  LOVE,  is  called  a  new  commandment* 
He  who  commanded  the  Ifraelites,  faying, 
*Thou  [halt  love  the  Lord  with  all  thy  heart  ; 
and,  t  ThouJhaU  love  thy  neighbor  as  thyfelf  s 
and  told  the  young  man,  jjOtf  thefe  tvjo  com- 
mandments hang  all  the  law,  and  the  prophets  • 
does,  notwithstanding,  tell  his  drfciples,  J  A 
ne iv  commandment  I  give  unto  you*      Well,  what 

is 
§2.C?;r.3oio.n.  *  Deut-  6.  5.  t.  Lev.  19.    18. 
|.  #£*/.  22.40.  $.  Jok.  13  34. 


,07 

is  this  new  commandment  f  It  is  this,  That  y» 
love  one  another.  And  the  apolMe  lays,  §Tbit 
is  the  meffage  that  ye  heard  from  the  beginnings 
that  we  Jhould  love  one  another.  The  law  of 
love,  is  a  mefjage  we  have  heard  from  the  begin- 
fling,  and  yet  our  Saviour  calls  it  a  new  com- 
mnndment.  The  reafon  is  eafily  feen,  it  is  a 
law  of  perpetual  obligation,  but  under  the  gof- 
pel,  renewed,  and  enforced,  more  clearly,  and 
abundantly,  and  with  forne  new  motives,  and 
reafons.  So  the  Abrahamic  covenant,  which 
is  the  covenant  of  grace,  although  in  exiltence, 
thoufands  of  years  before,  may  wiih  propriety 
be  called  a  new  covenant,  when  it  fliafl  be  re- 
telved,  as  to  the  Ifraelites,  and  renewed  with 
them,  and  they,  again,  gathered  in  the  church 
of  Cl.rift,  under  the  operation  or  trie  fame  cov- 
enant of  grace,  which  had  eXtft^d  in  all  forme* 
ages. 

The  paffage  of  fcripture  new  under  confid- 
eration,  looks  forward  to  events  yet  to  taks 
place,  and  has  reference,  no  doubr-j  to  the  mil- 
lennium. By  God,  the  Jews  are  new  rejecl-.-d  : 
brOjkenoff,  fays  the  apoltie,  for  their  unbelief 
They  are  not  his  people,  nor  is  he  their  God, 
But  this  we  know,  by  promifes,  and  prophe- 
cies, in  both  TeftameiKp,  that  they  are  to  bs 
again,  Kis  people,  aid  He  will  be  their  God. 
When  this  (hall  be,  God  Will  make  With  therti 
this  new  covenant,  The  covenant  on  their  part 
and  on  God's  part  wiil  be  renewed,  Aereeabiy 
to  that  folerurt  covenant  tra:'faction  which  took 
place  between  God  and  Ifrael  in  the  plains  of 
Moab,  not  long  before  they  entered  the  prorn- 
ifed  land  :  they  avouch-  <i  Go  i,  to  be  their  God, 
and  he  avouched  them  to  be  his  people.  As 
has  been  obfeivtd. 

When  the  Jews  ill  .ill  t  mbrace  the  gofpth 
.     $ujr*&.  3.  li.  by 


io8 

by  belieting  in  Chrift,  and  are  again  gatheret 
into  the  kingdom  of  God,  they  will  find  them- 
felves  in  a  Station  very  different  from  that,  in 
which  their  predeceflbrs  were  for  many  agei 
while  rejected  of  God.  The  ceremonial  lawt 
on  account  of  which  they  valued  themfelves  fo 
highly,  they  will  find,  is,  totally  aboliflied  t 
thofe  external  modes  of  worfhip,  which  they 
conceived  were  to  laft  forever,  wholly  done  a- 
way  :  and  the  diftin&ion  between  Jews,  and 
Gentiles,  entirely  laid  afide  ;  the  partition  wall 
being  broken  down  and  gofpel  offers  are  made 
and  falvation  is  preached  indifcriminately,  to 
all  nations  ;  to  the  feed  of  Abraham  it  will 
be  new  times  indeed.  So  that  although  the 
covenant  which  (ball  operate  when  they  (hall 
embrace  the  gofpel,  will  be  the  fame  which 
had  operated  all  ihe  time  the  difpenfation  of  the 
Old  Teftament  was  in  exigence  :  yet,  after  fo 
long  a  fufpenfion  of  its  operation,  in  reference 
to  that  people,  and  they  being  again  gathered 
into  the  church,  under  the  fame  covenant,  the 
adminiftration  of  which  under  the  gofpel,  is  f» 
different  from  the  adminiftration  of  it  under  the 
Old  Teftament,  that  it  may  well  be  called  a 
new  covenant.  As  the  old  commandment  re- 
quiring l«wj  which  we  had  from  the  beginning 
is  called  a  new  commandment  ;  becaufe  of  its 
excellency,  and  importance  ;  fo  the  old  cove- 
nant, which  has  exiftcd  ever  fince  it  was  eftab- 
lifhed  with  Abraham,  is  called  a  new  covenant% 
becaufe  of  its  vigor,  excellency,  and  importance 
it  is  new  in  time,  and  eternity.  It  will  for- 
ever be  THE  NEW  COVENANT. 

If  after  the  obfervations  which  h.3s  been 
made  refpecling  the  mw  covenant ',  which  G' d 
fays  he  would  make  with  the  houfe  of  Jndah, 
and  Ifrael,  doubis  remain  in  the  mind  of  any, 

and 


and  it  he  frill  urged,  that  it  is  a  covenant  effen* 
tiaFly  different  from  the  Abrahamic,  there  is 
one  palfage  of  fcripture  which  we  (hall  mention 
decidedly  in  point  ;  proving,  as  is  conceived 
that,  that  new  covenant  is  only  a  revival  of  the 
covenant,  which  God  eftablithed  with  Abra- 
ham. M)fes  tells  the  Ifraelites  that  God  would 
for  their  wickednefs  *  'Make  their  cities  iv<<Jle, 
Bring  their  land  into  def station.  And  again, 
God  favs  /  will  /cutter  you  among  the  heathen* 
And  ye  fhall  perrfh  among  the  heathen,  and  the 
land  of  your  enemies  Jhall  eat  you  up.  In  thefe,  and 
flmilar  declarations,  the  pre  fen  t  deplorable  (late 
of  the  Jews  is  plainly  predicted.  After  dating 
their  wickednefs,  and  prefent  difpe.rfion  among 
the  nations,  their  repentance  is  fuppofed.  If 
they  fhall  confefs  their  iniquity.  And,  If  their 
uncircumcijed  he.trt  be  humbled,  and  theyjfjall  ac- 
cept the  punifhment  of  their  iniquities*  When 
this  is  the  cafe,  God  declares  to  them.  Then 
will  I  remember  my  covenant  with  facoh,  and 
aljo  my  covenant  with  [fane,  and  aifo  my  covenant 
with  Ahraham  will  I  renumber  ;  and  i  wiil  re- 
member the  land.  It  is  added,  And  yet  for  all 
that,  when  they  be  in  the  land  of  their  enemies,  I 
will  not  cajl  them  aivay,  neither  will  I  abhor  them 
to  deflroy  them  utterly,  and  to  break  my  covenant 
with  them  :  for  I  am  'the  LORD  their  God.  But 
the  Sinai  covenant  is  broken,  is  diiTolved,  is 
Wholly  fet  afide.  Let  us  however  read  on, and 
fee  what  God  fays  further  upon  the  fubjeft.  But 
1  will  for  their  fakes  remember  the  covenant  of 
their  anceftors,  whom  I  brought  forth  out  of  the 
land  of Egypt,  that  I  might  be  their  God.  How 
exactly  this  expreilion  correfponds  with  the 
pr.oniife  in  the  Abrahamic  covenant.  I  will  be 
a  God  ts  thee  and  thy  feed  after  thee  I 

L     J  The 

*.  Lev.   26,   31.   32.   33.   38.    verfs  40.  41. 
end  verfes  42.  44.  45. 


no 

The  paflTage  of  fcripture  to  which  we  hav« 
row  been  attending  determines  the  queftion 
refpecling  the  new  covenant,  which.  God  faid 
he  would  make  with  the  houfe  of  Judah,  and 
Ifrael,  at  fome  future  period.  It  is  a  renewal 
of  the  Abrahamic  covenant,  with  them.  For 
God  fayS,  he  would  remember  the  covenant  with 
Abraham:  and  as  he  was  in  former  times, 
3 be  Lord  their  God.  He  would  then  be  the 
fame  to  them,  when  they  fhould  own  him  for 
their  God,  the  Abrahamic  covenant  will  then 
be  received  in  regard  to  them,  and  they  will, 
as  in  former  times,  fi3nd  in  the  fame  covenant 
in  which  they  had  itood,  and  the  fame  cove- 
nant relation  will  exitl  between  them,  and 
their  God,  which  had  exilted  under  the  Old 
Teitament. 

From  all  which  it  follows,  that  the  cove- 
nan?  by  which  the  church  tinder  the  QA  Tef- 
tatnejit  was  formed  ;  and  \a  hich  operated  un- 
der that  difperrfation,  is  the  fame  by  which  the 
church  is  now  formed,  and  which  is  in  opera- 
tion under  the  gofpel.  The  covenant,  under 
both  difpenfations,  being  the  fame,  is  evidence 
that  the  church  is  the  fame. 
6.  JESUS  Cbrift  is  the  fame  to  the  church,  un- 
der the  Old,  and  New  Teftaments  :  this  al- 
fo  argues  the  famenefs  of  the  church. 
Jesus  Chrift  was  the  prophet,  or  teacher  of 
the  church,  under  the  Old  Tefiament.  On 
Mount  Sinai  he  gave  the  law,  both  moral,  and 
ceremonial  *  The  prophets,  under  thatdifpen- 
imoxxyfpah  by  thefpirit  of, Chrift.  [|  Hz  is  alfo 
the  prophet,  or  teacher,  of  the  church  under  the 
New  Teftamer.'.  Saith  theapottte,  t  God  hath 
in  theje  lajt  days  ffvken  unto  us  by  his  Jen. 

Hi   was  the  redeemer  ot   the  church,  under 

the 
*  J3s.  7.38.  J. 1  Pet.   1.   11.  t.  Htb.  I.  I.  2, 


Ill 

the  Old  Teftarnent.  By  the  prophet  God  fay* 
J  Fear  not  thou  zvorm  "Jacob,  and  ye  men  of  If- 
rael  ;  I  will  help  thee  faith  the  LORD,  and  thy 
redeemer.  He  is  the  redeemer,  of  the  gofpel 
church.  St.  Paul  in  his  farewell  addrefs  to  the 
Elders  of  the  church  at  Ephefus  directs  them.  § 
Feed  the  church  of  God,  which  he  hath  purchajed 
with  his  own  Hood. 

Jesus  Chrift  was  King  of  the  church,  under 
the  former  difpenfarion.  God  faith  concerning 
him.  *}  Ye t  have  Ifet  my  King  upon  my  holy  hill 
cfZlon.  He  is  dill  King  of  the  church.  The 
apoflie  fpeakfng  of  the  dominion  to  winch  Jefus. 
Chrift  is  exalted  by  the  father  fays,  *.  *.  And 
hath  put  all  things  under  his  feet,  and  gave  him 
to  he  the  head  over  all  things  to  the  church.  Speak- 
ing of  htmfelf  he  fays  thus,  ||.  ||.  All power  is 
given  unto  me,  in  heaven  and  earth. 

He  was  the  Hufband  of  the  church  under 
the  Old  Teftarnent.  t.  t.  Says  God.  /  was  an. 
hufbund  unto  them.  And  ftiil  he  is  the  fame  to 
the  church.  Paul  tells  the  church  at  Corinth. 
§§.  /  have  efpoit/ed  you  to  one  hufoand,  that  I 
ma}'  prefent  you  as  a  chafle  virgin  to  Chrift. 

Exceedingly  great  was  the  love  which 
Jefus  Ciiriit  had  for  the  church  under  the  Old 
Teftarnent.  The  church  fays  *  His  dtjire  is  to  • 
wards  me,  Chrift  fays  concerning  the  church, 
|j  thou  art  heautijul  O  my  lotte,  as  Tlrzah,  come- 
ly as  yerufalem.  Turn  away  thine  eyes  from  jnt 
jor  thou  hajl  overcome  me.  In  the  New  Tetta- 
ment  cur  Saviour  lias  acted  out  the  love  he  has 
for  his  church,  and  given  the  higheft  poffible 
evidence  of  it  by  dying  on  the  crofs.  The  a- 
L  2.  pofils 

j\  I  fat.  41.  14,  §.  A  els.  20.  28.  Cf.  Pjal. 
1.6.  *.  *.  E(h.  1.  22.  j|  || .  Mat.  28.  18.  t.t. 
Jer.  31.  3^.  §•§.  2.  Cor.  II.  2.  *  Song.  7. 
10-    |1  Sung.  6.  4.  5. 


112 

poftle  fays,  t  Chnft  loved  the  church  and  gav§ 
hi  mj  elf  for  it. 

By  thefe  observations, ard  fcripture  declarati- 
ons, it  is  feen,  that  JcTus  Chrift  is  the    fame  to 
the    church,    under    both    difpenfations  ;  the 
church,  therefore,  is  the  fame. 
*j.  To  prove  that  the  church  is  the  fame  under 

the  two  k (laments, attention  wiil  now  be  paid 

to  fome  psffages  of  fcripture. 

The  fir'ft  we  notice  is  that  ancient  and  re- 
maikable  prophecy  delivered  by  Noah,  foon  af- 
ter the  flood.  Tnefc  are  his  words,  J  God  (hall 
tnlarge  J.nphethj,  and  he  Jhall  dwell  in  the  tents  of 
Shem.  From  Shem  the  Ifraclhes  among  whom 
was  the  true  church,  were  descended.  The 
Gentiles  were  the  poiterity  of  Jepheth.  By  tents 
'  is  meant  the  church.  To  dwtll  In  thofe  tents, 
is  to  enjoy  the  privileges  of  Gods  church, 
Shem's  terns  were  not  to  be  deftroyecl,  but  Ja- 
pheihwasto  dwell  in  them,  with  him.  The 
obvious  meaning  of  the  prophefy  is  ;  the  pofteri- 
ty  of  Japheth,  in  fome  future  time,  dial!  be  ga- 
thered into  the  church  with  the  poflerity  of 
Shem,  and  with  them  be  one  church.  Thisa- 
grees  with  what  the  apoflle  cbferves,  when 
fpeaking  concerning  thefe  who  had  been  Gen- 
•  -tiles.  §  Now  therefore,  ye  are  no  more ftrangers, 
hud  foreigners,  but  fellow- citizens  with  thejaints 
and  of  the  hwfehdd of  God. 

In  the  Old  Te{lamenr,and  New,  the  church 
is  called  the  houfe  of  Gcd.  As  has  been 
obferved.  The     apoftle      making    ufe     of 

this  metaphor,  fays,  <[  whofe  houfe  we  are. 
We  under  the  New,  and  they  under  the 
Old  Tt (lament,  are  the  fame  houfe.  The  old 
cne  is  not  pulled  down,    and  a    new  one  built, 

but 
t  Eph.  5.  25.  %  Gen.  9.  27.  §  Eph.  2.    19. 
%  Heb.$>  2.  to  6. 


H3 

but  the  apoftle!s  fcntimcnt  is,  the  fame  houfe  is 
now  (landing,  which  was  then  (landing. 

Another  pafTage  of  fcripture  is  the  follow- 
ing *  In  that  day  will  I  ralje"   up    the  tabernacle 

of  David,  that  is  fallen,  and  clofe  up  the  breach, 
es  thereof,  an  I  I  will  rnifs  up  his  ruins,  and  I 
will  build  it  as  in  the  days  If  dd.  In  the  p re- 
fence  of  theapoft!e3  and  elders,  met  in  council 
at  Jirufalem  upon  bufiuefs  which  rt  fpe£ted  the 
church,  James  mentions  thisprophefy  i|and  ap- 
plies it  to  the  calling  of  the  Gentiles  into  the 
church.  T.ie  tabernacle  of  David,  by  whtcbjs 
meant  the  church  of  Chriftys  not  new  rn.v.l^but  on 
ly  repaired.  The  breaches  clofed  up, and  the  ru- 
ins railed  up.  And  it  may  be  remarked, the  church 
under  the  gofpel,  is  built  as  in  tbe  days  of  old : 
Built  on  the  fame  plan,  the  church  was,  under 
the  Old  TefUment.  It  is  therefore  not  a  new 
church,  but  the  fame  which  had  been  in  exig- 
ence. 

In  tint  parable,  in  which  our  Saviour  calls 
himfel!  the  fhepberd,  and  believers  his  fheep, 
he  fays,  t  Other  Jheep  I  have 9  ivhich  are  not  of 
this  fold  :  them  aifo  I  muft  bring,and  they  Jhall  hear 
v>y  voice  ;  and  there  Jhall  be  one  fold,  and  one  Jhop- 
herd.  This  has  reference  to  the  cailingotths 
Gentiles  into  the  church,  which  is  here  called 
ChrifVs  fold.  The  JevMfh  fold  is  not  pulled' 
down,  but  the  Gentiles  were  to  be  gathered 
into  it.  And  the  re  Jhall  be  cne  fold,  and  one 
fnepherd.  Chrifl's  Iheep  among  the  Geniiles 
were  to  be  gathered  into  the  Jewifh  fold, 

Our  Saviour  when  he  applies  the  parable  of 
the  houiholder  to  the  purpofe  for  winch  he  had 
fpok:en,it  favs,  %    Therefore   1  fay   unto  you,  the 
kingdom  of  G^d Jhall  be  taken  from  you,  and  given 
L  3.  to 

*  Amn  9.  11.  \  Act.   15,    14.  to  17-  i:  Joh. 
ic,  16.  %  Mat,  21,  43» 


H4 

to  a  nation  Bringing forth  the  fruit  thereof.  Tht 
kingdom  of  God,  is  a  phrafe,  ufed,  frequently,in 
the  New  Teftament,  and  denotes,  if  not  al- 
ways, yet  very  often,  the  church. of  Chrift  in 
this  world.  This  is  the  fenfe  in  which  it  is 
here  r. fed.  Among  the  Jews  was  this  kingdom 
of  God\  and  it  was  not  to  be  deftroyed,  but  ta- 
ken from  them,  and  given  to  others  ;  mean- 
ing the  Gentiles.  The  kingdom  of  God,  in 
which  the  Jews  were,  is  the  fame  into  which 
the  Geniiies  will  be  admitted. 

Attention  will  now  be  paid,  to  what  St. 
Paul  faid  to  the  Ephefian  chriftians.  *  When 
they  were  Gentiles,  they  were  without  Chrift, 
being  aliens  from  the  commonwealth  of  Ifrael,and 
J} rangers  from  the  covenants  of  promife,  having  no 
hope  and  without  God  in  the  world.  They  were 
afar  off  horn  GoJ,  and  the  church,  and  falvati- 
on.  Thus  lamentable  was  their  fituation.  But 
the  cafe  of  the  Jews  was  very  different.  One 
apoftle  obferves  to  them,  j|  Ye  are  the  children 
of  the  prophets,  and  of  the  covenant  which  God 
made  with  our  fathers.  Another  obferves  con- 
cerning them  •  t  To  whom  pert  at net  h  the  adopti- 
on, and  the  glory,  and  the  covenants,  and  the 
giving  of  the  law,  and  the  fervice  of  God,  and 
the promifes.  .  Now  with  this  highly  privileged 
people  the  Gentile  f.^nverts  were  united,  and 
fo  became  one  body,  or  church  with  them  :  for 
the  Jews  were  not  yet  broken  off.  For  this  u- 
nion  a  fru"  lation  was  laid  by  the  death  of 
Chrift,  and  an  actual  participation,  ofgofpel 
bleu*ihgs,  and  church  privileges,  was  in  confe- 
quence  o\  believing  on  Chrift.  For  through 
him,  fays  the  apoftle,  we  both  (Jews  and  Gen- 
tiles) have  an  accefsby  onefpirit   unto  the  father. 

From 
fEj$.2.l2.  to  the  end  of  the   Chap.    \Acl.^2^. 
tivswr.9.4. 


From  all  which  the  apoftle  draws  this  confe- 
quence  ;  Noiv  therefore  ye  (Gentiles)  are  no  more 
Jlrangers,  and  foreigners,  but  fellow-citizens  with 
the  faints,  (the  church  or'  G:>cl  anions  the  If-, 
n-lites,)  andofthe  houfhold  of  God,  And  are  built4 
upon  the  foundation  of  the  apojiles, and  prophet  s,Je- 
fus  Chriji  himfelf  being  the  chief  'corner  fione.  In 
whom  all  the  building  fitly  framed  together  (.he 
Old,  and  New  Teftament  church  united  into 
one)  groweth  unto  an  holy  temple  in  the  Lord. 
By  what  the  apoftle  obferves  in  the  above  ci- 
ted paftage,  his  deft  4a  evidently  was  to  teach 
us,  that  the  Gentiles  are  incorporared  into  the 
church  witli  the  Jews,  and,  therefore,  the 
church  under  the  gofpei,  is  but  a  continuation 
of  it  under  the  Old  Teftament.  So  that  it  is 
the  fame  in  every  age. 

To  that  paiFa^e  of  fcripture,  in  which  the 
apoftle,  by  a  metaphor,  calls  the  church,  an 
Olive  tree*  attention  will  now  be  paid.  By 
Olive-tree,  h  meant  the  church.  By  that  name 
God  called  it.  ||  The  Lord  called  thy  name  a 
green  Olive-tree,  fair,  and  of  goodly  fruit.  For 
itatelinefs,  and  be:mty,  and  fragrancy,  the 
church  is  compared  to  an  Olive-tree.  \Hi$ 
branches  /hall  fpread,  and  his  beauty  (Jjall  be  as 
the  Olive  tree,  and  his  fmell  as  Lebanon.  This 
is  fpoken  of  the  church  under  the  Old  Tefta- 
ment. 

The  apoftle  make?  ufe  of  the  fame  meta- 
phor, and  tells  the  Gentiles  to  whom  he  wrote, 
that  fome  of  the  branches  of  ihn  Oiive  tree  were 
broken  off ;  and  the  Gentiles  were  grafted  in 
amingfl  their  branches,  which  ftili  remained, 
and  Uj  partook  of  the  root  and  futnefs  of  the  O/- 
ive-tree,  with  the  Jews.  Tiie  old  Olive- tree 
Was  not  plucked  up    by  the   roots,  neither  was 

it 
fRom.il.   IJer.ii. i6.  t/fc/l4$. 


Il6 

ft  cut  down,  and  deftroyed,  but  fome  branches 
are  broken  off",  and  the  Gentiles  who  are  called 
a  wild  Olive-tree  are  grafted  in ,  where  the 
Jews  were  broken  off.  The  unbelief  of  thefe 
was  the  reafon  they  were  broken  off ;  and  the 
faith  of  thofgwxs  the  reafon  they  were  grafted 
in.  The  old.  Olive-tree  is  (landing,  and  re- 
ceives an  acctflion  of  branches  from  among  the 
Gentiles.  This  proves  the  famenefs  of  the 
church,  under  both  difpenfations. 

The  apoftle,  after  informing  the  Gentiles 
that  they  were  incorporated  into  the  feme 
church,  in  which  the  Jews  were  ;  tells  the 
Jews  that  they  afo  if  they  bide  not  ft  ill  in  unbe- 
liefs (hall  be  grafted  in.  If  a  bapiiit,  or  any  one 
clfe  fliouidafk  the  apoftle  into  what  flock  they 
fhould  be  grafted  he  would  anfwer,  Into  their 
ewn  Olive-tree ;  not  another,  but  the  fame 
from  which  they  had  been  broken  off.  They 
will,  when  they  embrace  the  gofpel,  be  gath- 
ered into  the  fame  church,  from  which  they  are 
now,  on  account  of  their  UNBELIEF,  re- 
Jeaetf. 

From  thefe  fcripture  prophecies,  and  decla- 
rations, evidence  appears,  fufheient  to  corvince 
candtd  minds,  that  the  church  is  the  fame,  un- 
der the  Old,  and  New  Teflament  difpenfations. 
The  church,  which  now  is\  is  the  farrie  which 
always  was j  and  will  be. 

8.  If  the  moral  duties  enjoined  by  G^d,  on 
the  Ifraelites,  and  the  prom'Jes  which  He 
made  to  them,  be  compared  with  the  character 
and  (late  of  the  Jews, and  the  church  general- 
ly, in  the  millenium,  in  regard  both  to  holt- 
nefs  of  life,  and  the  enjoyment  of  profpe.ity, 
we  fltdl  dlfcover  a  fuiprifing  famenefs. 
If  we  carefully  attend  to  the  divine  precepts, 
and    fee  what  chara&cr  God   required   the  I f- 

radttes 


ii7 

raelites  to  fuftain  ;  and  if  we  attend  to  the  pro- 
mi  fes  made  to  them  by  God,  and  fee  how  great 
their  privileges,  and  happinefs  thould  be,  if  their 
character  fcorrjfponded  with  the  divine  precept* 
and  compare  thefe  with  the  character  or  the 
Jews,  and  the  happinefs  they  will  enjoy  ;  and 
alfo  what  will  be  the  ehate&er,  and  happinefi 
of  the  whole  church  of  God,  through  the  world, 
in  the  millennial  •,  it  will  appear*  that  the  God 
of  Abraham,  when  he  fird  fet  up  a  vifible  church 
in  the  world,  adopted  a  plan,  which  he  has 
been  purfuing,  upiformly,  in  every  age  ;  and 
will  purfue,  until  his  vail  defigns  are  all  accom- 
plifhed,  andtiine  is  fwallowed  up  in  eternity,, 
From  hence  it  will  appear  that  God  ever  had, 
and  ever  will  have,  but  one  church,  in  time 
and  eternity  ;  on  earth,  and  in  heaven. 
I.  God  required  the  Ifraelites  to  know,  and 
underltahd  his  revealed  will  :  and  provided 
means  to  make  them  a  knowing,  and  under- 
ft mding  people,  in  fpiriiual,  and  divine 
things. 

To  this  purpofe  is  the  following  direction, 
*And  thefe  words  which  I  command  thee  this  day, 
flail  be  in  thine  heart.  And  thou  (halt  teach  them 
diligently  unto  thy  children,  and  /hall  talk  of  them 
when  thou  Jitlejl  in  thine  houfe  ;  and  when  thou 
lualkefl  by  the  way,  and  when  thou  liejl  down, 
and  when  thou  rijejl  up.  And  thou  (halt  bind 
them  for  a  fign  upon  thine  hand,  and  they  /hall  be 
as/rontlets  betiveen  thine  eyes.  And  thou  /halt 
write  them  upon  the  pofls  of  thy  houfe ,  and  on  tby 
gates.  In  things  divine,  what  a  knowing  people 
they  would  have  been,  had  they  thus  needfully 
attended  to  the  word  of  God.  And  they  had 
not  only  Divine  revelation  to  read,  and  ftudy, 
but  God  provided  for  them,     other  alTiilances, 

Foi 
*  Deut.  6.  6.  to  9. 


1 1 8 

For  one  whole  tribe  was  fet  apart  by  Him,  if 
not  wholly  for  the  purpofe  of  inftrucling  the 
people,  yet  this  was  a  part  of  their  office  work. 
#  'a  he  priefis  lips  JhouJd  keep  knoivledge  and  they 
fhouldfeek  the  Lnv  &t  his  mouth  ;  for  he .  is  the 
mejfenger  cf  the  LORD  of  ho/is.  In  the  things 
Of  God,  and  religion,  the  Israelites  would  have 
been  a  wife  and  under  ft  an  ling  people  if  They 
hid  well  improved  the  advantages  God  gave 
them. 

In  the  rrjlljeriiurn,  knowledge  will  prevail, 
Vs(y  exceedingly,  among  the  Jews,  and  gener- 
ally, in  the  church.  It  is  faid  f  And  they fijall 
teach  no  more  every  man  his  neighbor,  and  every 
man  his  brother  faying,  knoiv  ye  the  LORD  ;  for 
they  jhall  all  knoiv  me,  from  the  le aft  of ' themu  r.t§ 
the  great  eft  of  them.  The  great  degree  of  di- 
vine light,  which  in  that  time  will  be  prevalent 
in  the  church,is  renu-fented  by  thefe  metaphor- 
ical ex  preinons.  f.  The  light  of  the  moon  fiall 
he  as  the  light  ofihtjut,  and  the  light  of  the  fun 
foall  he  [even  fold  as  the  light  of  the  fever,  days, 
in  the  day  that  the  LORD  hinieih  up  the  breach 
tfhis  people,  and  healeth  the  ftrohe  of  their  wound* 
t>     God     required  them  to  live  in    the  exer- 

cife  of  benevolent    a&e&ion  \  or  difinterefled 

l0V€, 

Love  to  God,  and  their  neighbor  was  en- 
j of tiied  on  them.  And  this  benevolent  difpofi- 
tion  was  to  be  the  governing  fentiment  oi  their 
hearts,  evzn  in  the  wars  they  might  carry  on. 
This  is  God's  direction  %  When  thou  comeft 
nigh  unto  a  city  tofightagaiv.fi  it,  then  proclaim 
peace  unto  it.  By  this  they  were  to  manifelt  a 
peacahle  difpofition.  If  the  befieged  manileft- 
td  the  fame  the  city  was  r.ot  to  be  deftroyed.     If 

ftich 

*.  Mat.    2.  7.  S  fir.  31.  34-    +•  Vai'  3°-  s6- 
f.   QeuU  20.   1  >.   II. 


ii9 

•fiich  a  difpofition  were  univcrfally  prevalent,  in 
God  in  this  inltanf,  required  of  the  Ifraelites, 
peace  would  foon  extend  her  empire  over  ill 
the  World, 

This,  in  the  milteniurn,  will  be  the  cafe. 
*The  nations  flail  beat  their  /word's  int'j  plow- 
fiares,  and  their /pears  into  pruning  hooks  ;  na- 
tion "(ball  not  lift  up fuord  again/}  nation,  neither 
fid il  they  learn  war  any  more.  Again,  \rfnd 
my  people  /hall  awe!  I  in  a  peaceable  habitation,  and 
injure  dwellings,  in  quiet  rejling  places.  This 
univerfal  peace,  among  all  nations,  will  be  the 
fruit  of  that  benevolent  temper,  which  God  of 
old  required  his  people  to  exereife, 

3.  God  required  his  people  to  be  holy. 

II ALK  before  me  and  be  thou  perfecl.  An 
holy  character  was  required  of  every  individual. 
They  were  to  be  an  holy  people  to  the  Lord  ; 
as  has  been  obferved. 

In  the  millennium,  HOLINESS  will  be 
prevalent,  t  Thy  people  aljo  (hall  be  all  right- 
etas.  Again,  %ln  that  day  [hall  the  LORD  de- 
fend the  inhabitants  of '  fervjalem,  end  he  that  is 
feeble  among  them  at  that  day  (hall  be  as  David \ 
and  the  hou/e  of  David  flail  be  as  Gody  as  the 
Angel  of  the.  Lord  before  them.  And  it  is  faid. 
§All  iniquity  flo  all  flop  her  mouth. 

4.  God  promifed  the  Ifraelites  great  outward 
glory,  and  profperity,  fuch  as  no  people  ev- 
er before  enjoyed  :  of  which  notice  has  been 
taken. 

In  the  millennium,  the  outward  glory  and 
profperity  of  the  church  will  be  exceedingly 
grc^t,  f<>  that  nothing  before  ever  equalled  ir. 
God  will  remarkably  blefs  his  people.  $\They 
flail  build  hbu/es,   and  inhabit   than  ;  and  they 

flail 
fl/ai.  2.  4.  \lfaif  32.  i2.il/ai.  60.  21.  %'Zaeh. 
12.  8    §Pjfcl,  io7-  42-  %  (/<"-  65-21, 


120 

Jh all  plant  vineyards,   and  eat  the  fruit  o+  them. 
They  will  live  in  perfect   fafety.      *#They  jhall 
fit  every  one  under  his  vine,  and  under  his  fig  tree, 
and  have  none  to  make  them  afraid      A  remark- 
able bluffing  will  attend    the   labor  of    the  huf- 
bandman.      ||||^'"  the  feed  (hall  be  prof  per  on  s  ; 
the  vine  Jhall  give  her  fruit,  and  the  ground  Jh  ill 
give  her  increafe,  and  the  heavens  Jhall  give  their 
dew,  and  I  will  caufe  the  remnant  of  this  people 
to  poffefs  all   theje  things.      So   again,   *And  it 
Jhall  be  to    me  a  name  of  joy,    a   prarje,  and  an 
honor  before  all  the    nations   of  the  earth,    which 
Jhall  hear  all  the  good  that  I  do  unto    them  ;  and 
they  J))ull  fear  and  tremble  for   all  the   goodncfs, 
and  for  all  the  profperity  that  I  procure  unto  it. 

Great,  indeed,  was  the  glory,  and  happi- 
nefs,  and  outward  profperity  of  the  Ifraelites 
under  the  reign  of  Solomon  :  it  was,  however, 
but  a  very  faint  fhadow  of  the  outward  happi- 
mfs,  and  glory,  and  fplendor,  of  that  nation, 
and  the  whole  church,  in  the  millennium. 

If  the  promifes  of  temporal  bielTmgs,  and  a 
very  great  meafu  re  of  out  ward  profperity,  be 
an  evidence,  as  the  Baptifts  fay  it  is,  that  the 
chujeh  under  the  Old  Teftament  difpenfai  ion, 
was  civil,  or  political;  it  will  hence  follow 
that  the  church  in  the  millennium  will  be  civil 
or  political.  For,  it  is  the  cafe  certainly,  that 
ihofe  paflages  of  fcripfure  which  fpeak  of  the 
church  in  its  millennial  (late,  give  unequivocal 
evidence,  that  men  will  then  be,  not  only  emi- 
nently holy,  or  pious,  but  they  will  alfo  be 
eminently  happy,  and  profperous  ;  and  enjoy, 
abundantly,  the  bleiTings  ot  divine  providence, 
far  beyond  any  thing,  which  ever  had  been  in 
this    world.     Few  are   the  promifes  God    has 

made 
\  Micah.  4,  4.||  lath.  8.  12.  *Jer.  33.  9.  a  If 9 
31.  10.  to  14.  and  Amos  9.  13.  19.  15. 


121 

made  to  his  church,  under  the  gofpel  refpeclin^ 
natural  gpod,  and  the  enjoyment  of  Outward 
-profperitv,  is  the  fenthrterK  of  fume  ;  bin  by 
the  palfages  of  (criptnre  mentioned  above,  it 
appears  the  ftmiirent  is  not  correal.  The 
line  of  condudt  purfued  by  people  generally,  in 
the  millennium,  will  have  a  tendency  to  in- 
creafe  their  profperity,  and  happinefs,  greatly. 
An.i  great  profperity  and  happinefsispromifed, 
5.CJ  •->  !  required    his    people    to  have  gladnefs  of 

heart,  and  to  rejoice,  abundantly. 

The  joy  'hey  are  called  to  exercife  is  not  a 
cart  d  ;  but  an  holy  joy  in  God.  \Thou  jhalt 
re]  LORD.      Again.      \Be  glad  then, 

ye  children  of  Ziorj,  and  rejoice  in  the  LORD 
your  God.  And,  J  Their  hearts  Jhall  rejoice  in 
the  LORD. 

The  Millennium  is  reprefented  as  a  feafon 
of  ytry  great  joy,  and  rejoicing  in  the  church. 
Tnat  hare  •  time  is  thus  defcribed  by  the  pro- 
pi  et.  *The  ranfomed  of  the  Lord  Jhall  ravrn 
and  come  to  Xion  with  flhgs^and  everlfifiing  joy 
upon  their  heads  ;  they  jhall  obtain  joy  and  glad- 
nefsy  and  jorrow,  and  fighing  jhall  fiee  away. 
So  again,  |.  For  ye  Jhall  go  out  with  joy ,  and  be 
led  Jorth  with  peace,  the  mountain!:  and  the  hills 
fb  ill  break  jorth  before  you  zvli'h  finging,  and  all 
the  trees  oftbe  fie  Ids  Jhall  clap  their  hands.  This 
alfo  may  be  added,  t  Therefore  with  joy  Jhall  ye 
draw  water  out  of  the  wells  offalvcttj&n. 

From  the  ofofervafions  which  hive  been 
made  it  appears,  that  th*;  church  which  now./V, 
Lithe  fame  which  exifted  under  the  Old  Teila- 
went  :  and  the  fa  ne  which  will  be  in  the  mil- 
lennium. Thai  the  fame  chara&er  exi'ted  in 
the? church,  under  the  Old  Tetfamcnt,  which 
M  now 

j|  If  at  41.16.   rj-jel.  2.23.   %  Zach .  r  o  7 . 
*-ljau  IS     10.   I  I  fat.  55-    12.  1  Ijai.  \2.  3. 


122 
now  exifts,  and  always  will,  in  time,  and  etef* 
nity.  That  there  is  a  difference  in  character 
'in  different  periods,  is  admitted,  but  the  differ- 
ence confids  not  in  kind  but  degree.  A  fucceed- 
in^age  of  the  church  does  not  aiTume  a  charac- 
ter  really  new,  or  eiTentially  different  from  the 
preceding  age  :  there  is  only  an  ir.creafe  of 
knowledge,  and  holinefs.  There  has  been,  is 
now,  and  always  will  be  a  continual  advance- 
ment, on  the  whole,  in  the  character  of  the 
church.  Till  as  fays  the  apodle,  £  We  all  come 
in  the  unity  of the 'faith ,  and  of ike  knowledge  of 
the f  on  of  God,  unto  a  perfeel  man,  unto  the  mea- 
fure  of  the  jiature  of  the  fulnefs  of  ChrifL  As- 
an  infant  ii  it  lives,  isconftahtly  advancing  to- 
wards maturity,  in  manhood.  To  reprefent 
the  increare  of  the  church  in  numbers  and  ho- 
linefs, it  is  by  our  faviour  compared  to  muftard- 
feed  §  and  to  leaven,  ^  In  regard  to  externals, 
th  -re  is  a  great  diverfity  in  the  flare  of  the 
church  in  different  periods  of  time,  but  as  to 
internals,  meaning  hereby,  that  which  is  fpiri- 
tual,  holy  and  divine,  it  is  the  fame,  in  nature, 
different  only  in  degree. 

Resting  on  the  truth  of  divine  revelati- 
on ;  we  have  reafon  to  believe,  that  the  Jews 
will  in  fome  future  day,  be,  again  brought  in- 
to covenant  with  God.  He  will  own  them  for 
his  people  ;  and  they  will  own  him  for  their 
God.  *  Afterwards  (hall  the  children  of  If r  a  el 
return  and feek  the  LORD  their  God,  and  David 
their  king %and  jhall  fear  the  LORD  and  his  good- 
nefs  in  the  latter  days.-  By  David  is  meant,  in 
this  text,  J.fus  Chrift  ;  for  fo  he  is  c  Hod 
fundry  limes  in  the  Old  Teiiarnent.     ||..  When 

they 
+  Eph,  4.  13.  $  Mat.  13.  31.  32.  %  Mat  13. 
33.  *.  Hof.  3.  5  |.  Ezek.  34.  23  24.  and  Jen 
30.  9.  and  37.   24.   25. 


I23 

they  (hiWfeek  the  Lord,  and  David  their*  lingy 
fuch  then  will  be  their  character,  that  God  can 
con fiftentty,  with  his  own  declarations,  accom- 
pli fh  the  promifes  made  to  Abraham,  and  his 
feed,  in  their  literal  and  full  extent.  For  this, 
by  the  merry,  and  grace  of  God,  they  will  be 
prepared.  And  then  the  promifes  will  be  com- 
pletely, accomplished,  which  God  made  to  A- 
b  rah  am,  and  his  feed. 

DiViNE  threatening*,  have  been,  and  now 
are  executing  en  the  Jews,  in  their  full  extent. 
The  natural  evils  they  have  ftjffered  are 
in  confjqur,ce  of  the  '  lefs  of  their  cha- 

racter. And  the  promifes,  it  is  believed,  will 
alio  be  acccmplifiied  in  their  full  extent,  when 
their  character  Qiall  fc;  far  correfYoncl  with  the 
divine  precepts,  as  that  God  car.  confidently, 
with  his  truth  and  hoUnefs  bePcovv  on  them  all 
thof.  blefiiogs  which  lie  in  the 

promifes.  Some  of  which,  it  lias  been  obferv- 
ed,  yet  remain,  under  the  holy,  and  wife  gov- 
ernment of  Gad,  to  bo  accompli  filed.  Which 
wiil  bee -..;:,  when  they  (hall  Seek  the  LORD 
their  God  and  David  their  hing,  in  the  latter 
days,  A  few  of  thofe  promifes  wiil  be  taken 
notice  o':  before  we  proceed  :  remembering  as 
we  go  along,  that  they  are  promifes  made  to  A- 
braham  and  his  (scd. 

Being  fitted  by  the  grace  of  God,  and  fuf- 
taining  fjch  a  character  as  he  always  required 
of  them,  as  will  be  live  ca'e  in  refc  muicniMwif,, 
I.  They  Will,  it  is  believed,  return  to  the  land 

of  Canaan^   and   poiTefs  the  whole  territory, 

agreeably,  to  the  extent  of  *he  promife. 

All  that  extenfive  tract    of    land    lying  be- 
tween the  river  of  Egypt    and    Euphrates,  was 
by  promife    ^iven    to    the  feed  of  Abraham.! 
M  2  UrJ$ 

tGen.   15.   i3. 


124 

Unto  thy  feed  [ays  God  tj  him,  have  I  give# 
this  land,  from  the  river  of  Egypt  unto  the  great 
river,  the  river  Euphrates.  Bar  all  this  terri- 
tory the  children  of  Ifrafcl  never  did  inhabit, 
yet  the  prornifeS,  and  prophecies  in  the  Bible, 
do,  it  is  conceived,  give  fufBcient  evidence,  to 
induce  us  to  believe  they  wftl  actually,  pof- 
his,  and  inhabit  al!  thefe  lands,  as  their  fathers 
once  did  3  part  of  them. 

That  the  Jews  will  be  brought  scrum  into 
fhe  land  of  C  ?n3an  iii  due  time  and  poifefs  the 
whole  country  promifed  to  Abraham,  and  his 
feed,  s  few  palfages  of  fcr.tptt»re  vv ill  be 
brought  in  proof,  anil  left  without  a  comment, 
J  he  reader  may,  if  he  pieafe,  examine  their  im- 
ppfrt. 

What  M-ofes  fakl  will  be  nrft  taken  no- 
lice  or.  In  ftr^ng  terms  he  describes  the  dread- 
ful evils,  an.!  calamities  Go.l  would  inflicl  on 
the  Ffraelites  (or  their  wickec'mefs.  In  many 
expreflions,  he  (lares  their  prefet:t  filiation,  as 
inrhe  following  words.  *  The  LORD  jhall 
Jcatter  thee  among  all  people ,  from  the  one  end  of 
the  earth  even  unto  the  other-  'AH  this  would 
come  on  them  far  their  vvickednefs.  Mofes 
then  mentions  their  repentance,  and  yielding  to 
God  that  pure  and  holy  obedience,  with  all 
their  heart  tk  foul,  which  he  always  required  of 
them.  This  is  fo  expreifed  as  eventually  to  look 
forbad  to  a  time,  &  toev?ntF,  yet  future.  | 
And  it  pal.  c.:ra>-  t-  '"'/-  v:hsn  all  iheje  tlings  ere 
erne  upon  thee,  the  btfjjing  and  the  eurfe,  which 
j  have  Jet  before  thee,  and  thou  (halt  call  them  to 
mind amang  ail  the  nations  whither  the  LORD 
thy  God hajth  driven  thee ,  and fh alt  return  unto 
the  LORD  thy  God,  and/halt  obey  his  voice  ac- 
co'rding  to  all  that  I  command thee  this  day,  thou 
ZJthy  children,  with  a li thine  HEARTX    &  with 

ail 
*'  D:i:t.   23.  64.   |].  Dent.  30.  I.    to  5. 


125 

ell  thy  SOUL.  Here  tfre  fee  that  the  Jews 
ffl  the  latter  daysywhen  they  (hail feel  the  LORD 
and  David  their  king)  will  form  their  charac- 
ter, agreeably,  to  the  moral  rules,  and  precepts 
given  by  M'jfes,  in  the  infant  ftate  of  the 
church,  when  it  was  firft  formed.  When  the 
character  of  the  nation, in  the  millennium,  (hall 
be  formed  agreeably  to  the  moral  rules,  or  pre- 
cepts God  gave  them  by  Mofes,  the  declarati- 
on is,  That 'then  the  LORD  thy  God  will  turn 
thy  captivity,  and  have  companion  upon  thee  and 
will  return  and  gither  thee  from  all  the  nations 
whither  the  LORD  thy  God  hath  fcatte  red  theeX 
Their  prefent  difperfed  ftate  is  then  menti  ontd 
again  :  If  any  of  them  be  driven  cut  unto  the  out- 
viofl  parts  of  heaven.  Then  follows  what  God 
will  do  for  them,  thence  will  the  LORDth 
God  gather  thee  ^and from  thence  ivill  he  fetch  thee. 
The  place  to  which  Go  1  will  brin^  them  is  then 
fpeciM.  AND  THE  LORD  THY  GOD 
WILL  BRING  THEE  INTO  THE 
LAND  WHICH  THY  FATHERS  POS- 
SESSED, AND  THOU  SHALT  POS- 
SESS I  T.  .Theyihali  poffefs  the  land  which 
their  fathers  -poll, if  -d,  the  land  of  Canaan  ; 
this  is  the  promife  The  prophet,  fperking'con- 
cernin;^  the  f^ed  of  Abraham,  looks  forward  in 
his  pr  and  fays,  *  I n  thofe  dayH  the  houfe 

of  Jud-ih  fh  ill  walk  with  the  houfe,  of  Ifracl,  end 
they jhalt  come,  together  out  of  the  land,  of  t Ft 
north,  to  tfce  land  /  have  given  for  an  inherit 
tance  unto  your  fathers.  The  time  here  refer- 
ed  to  is  \'-m  reiller.nium,  \  hen  i-.l\  nations 
I  jnto  the  church,  to  the  name 
of'ths  LORD,  In  another  place,  ■  L i j s  iris 
written   jj  ■  >'  "ere a    Ij  7/  gather 

'  M3  '    him 

*  jer.  3.   17.  18.   Ij   Jer.$u    J0.ix.i2. 


125 

hlmt  and  keep  him  as  a  Jhepherd  doth  his  foci/ 
For  the  LORD  hath  redeemed  Jacob  and  ran- 
Jomed  him  from  the  hand  of  him  that  isfronger 
than  he.  Therefore  flail  they  come,  and  fin g  in  the 
height  ofZion,  and  fall  foiv  together  to  the  good- 
nefs  of  the  LO  LID— And  they  jball  not  farrow  a-. 
77 y  mere  at  all. 

In  abundance  fcripture  pafTagss  might  be 
adduced,  in  proof  of  the  fenfirneot  now  under 
confutation.  In  the  margin  the  reader  is  re- 
ferred to  a  few.   t 

Few  events  it  is  thought,  which  are  yet  to 
be  aCv;omp! sfheid,  are  predicted  with  more 
clearncf>,  than  the  return  of  the  Jews  to  the 
land  of  Canaan,  when  their  character  (hall 
correfpond  with  directions  and  laws  God  gave 
to  them  by  Mufcs,  refpeclang  their  moral  con- 
cilia. 

2.  The  promifes  refpecling  the   numcroufnefs 
of  the  feed  of  Abraham  and  their  great   prof- 
perity,  and  aifo  refpecling  the  extent  of  ter- 
ritory they  were  to  poi]efs,will  it  is  believed, 
have  an  accomplishment  in  full. 
How  vaftly  numerous  Abraham's  feed  (hculd 
be,  we  hive  feen  in  the    prcmifes    which  God 
made  tu  him.      When    they  (hall  return  to  the 
land  of  Ganaan,  in  the  latter  days,  they  will  in- 
creafe  in  number,  vaftiy  beyond  what  they  were, 
at  any  former  period.     God  favs  concerning  If- 
jar  1,  *  Te  are  net  my  people,  Yet  immediately  is 
added,  what  ill al  1  be  in  the  latter  days,   refpedt- 
ing  thefr  i'ncreafmg   according   to  the   promife. 
Yet  the  number  f  the  children   of  Ijrael  /hall  be 
as  the  fund  of  the  j  ei,  which  cannot  be  meafured, 
nor  numbered ;  and  it  Jhuil  come   to  p'f}   that  in 

the 

i.Ezck    37.  21.  to  the  end—and  chapt.  39.    23. 

Jy  the   e-ft--- and  chapt.  23.  24.   25.  2,6.    'dc.^C 

*  Hof.  1.  9,  u, 


.  t27 

fbe  PLACE  where  it  wit  fur!  mto  them,  ye  etrt 
ii'jt  my  people)  there  it  /hall  them,  ye 

are  the  f.ns  of  the  livi?;  will  then 

be  more  profperous,  and  numerous  than  ever* 
they  had  been.  This  is  the  promil  :.  •!  And  the 
LORD  thy  God,  will  bring  the  into  the  land 
which  thy  fathers  pojj'ejft.  d ',  and  thou  jhalt  pcffejjt 
it,  and  he  will  do  thee  good,  C5  multiply  thee  M  or* 
than  thy  fathers.  So  vailly  will  they  increafe, 
and  multiply,  that  the  country  where  they  onc« 
Jived,  and  from  which  they  are  nyw  rejedledf 
which  is  called  the  land  of  their  dfcn ruction 
cannot  contain  them.  This  is  the  reprtfenta- 
ti  >n  given  by  the  prophet,  t  For  thy  ivafte,  and 
thy  defolate  plates,  and  the  lend  of  thy  defirutlio'n 
/Jo, ill  even  new  be  too  narrow  for  thee  by  re af on  of 
the  inhabitants,  and  they  that  /wallowed  thee  uf 
/hall  be  fir  away.  The  children  zuhich  thou/hall 
have  after  thou  haft  Uft  the  other,  /hall fay  again 
in  thine  ears',  the  place  is  too  Jir ait  for  me  ;  give 
place  to  me  that  I  may  live.  The  proftiifes  ref- 
peding  the  p'ofperity,  and  happinefs  of  the 
children  of  Ifrael,  will  then  be  accomplifhedi 
Their  rjoryt  and  fplendor  will  far  outfhine  any 
thing  of  the  kind  they  had  experienced.  A* 
ha?  been  obferved. 
3.  They  will  then  enjoy  more  peace,  and  fafe- 

ty,  than  ever  before,  at   any  time. 

Peace,  although  enjoyed  by  the  Ifrael ireg 
at  certain  feafons,  w.-.s  interrupted  by  internal 
dilfenfions  or  foreign  enemies.  But  the  time 
will  be,  when  the  implements  of  war,  will  be 
formed  into  utenfils  for  hufbandry.  Says  the 
prophet,  #  They  (hall  beat  their  fwords  into  plow- 
Jhares,  and  their  f^ears  into  pruning  hooks  ;  nation 
/hall  not  lift  ujrfword  again/?  nation  neither/hall 
they  learn  war  any  more.  But  they  /hall  fe:  eve- 
ry 

J.  Deutt  30,5.  t.  (/rf/,49. 19.20.  "Jmc.+i&j, 


128 

fy  man  under  his  vine,  and  under  his  fig -tret, 
and  none  (ball  make  than  afraid.  Envy,  fpite, 
revenge,  and  ail  the  rough,  and  barbarous,,  and 
crusl  pa  (lions  of  tfie  human  foul  will  be  laid, 
and  men  will  live  in  love,  and  peace,  and  har- 
mony. This  is  represented,  bv  metaphorical 
expretlions,  in  the  following  manner  j|  The 
wolf  al Jo  /hall  dwell  with  the  lamb,  and  the  leop- 
ardjh  dl  lie  down  with  the  kid  :  and  the  calf,  and 
the  young  lion,  and  the  fat  ling  together,  and  a  lit- 
tle child /ball  lead  them.  And  the  cow,  and  the 
bear  fhall  feed,  their  young  tnes fhall  lie  down  to- 
gether :  and  the  lien  fhall  eat  flraw  like  the  ox, 
And  the  fucking  child  fhall  flay  on  the  hole  of  the 
afp,  if  the  Weaned  child  fhall  put  his  hand  on  the 
cockatrice- den  :  They  fhall  not  hurt,  nor  deflroy, 
in  all  my  holy  mountain. 

4.  These  happy, and  profperou^anc1  glorious 
times  are  to  be  permanent,  and  the  {tt<\  of  A- 
braham  will  be  no  more  cad  off  by  God,  nor 
rejected  from  the  land  of  Canaan,  but  they  will 
inherit  it  forever. 

The  following  are  a  few  of  the  declarations 
of  facred  writ  refpecling  the  permanent  refi- 
d'en'ce  of  the  jews  in  the  land  of  Canaan,  when 
they  111  ill  return  there,  after  their  long  difper- 
fion.  i  For  the  people  fhall  dwell  in  Zion,  at  fe- 
n>fdeut,THOU  SHALT  IVEEP  SO  MORE 
%  Thou  /halt  no  more  he  termed  FORSAKEN  ; 
neither  fh  ill  thy  land  be  termed  DESOLATE  $ 
Whereas  thou  baft  been  fb'rfaken,  and  hated,  fo 
that  no  man  went  through  thee,  I' will  make  the 
an  eternal  excellency •,  a  joy  of  many  generations. 
Thy  people  fhall  be  all  righteous  :  the  v>  7  tnher- 
iffkela,  EVER.      One   paffage  more  vJill 

be  mentioned.  *  Moreover  I  will  mod  •  ■  c  v  'na>;' 
ef  Peace  with  them,  it  (hall  be  an  everlajlina  t 

|| .  If  at  n.t.  to  9.  t  (fat  •  :o.  19.  %  Ifai. 
6$.   4-  §   (/*'•    60. 1  j.  and  Xi.  *  Ezt'n].   2,5. 


129 
Hani  with  them,  and  I  will  place   them,  and  muh 
tlph  themx   and  willfet  my  ,  inci  mry  in  the  midjl 
ef  them  FOR  EVER  MOKE. 

We  have  now  feen  what  charac!  r  God  requJ*. 
ret!  hi?  church  to  fuftain  in  its  infancy,  li  v»hat 
prcrnifis  were  made  to  it.  Thcr-  v*as  foch  a 
defect  in  character,  that  the  promifts  were  nor, 
arid  are  not  yet  accomplished.  But  in  the  mil- 
lennium, the  Jews  will  a£t  up  to  th>  dh'in:  re- 
quirements more  fully,  and  then  there  will  be 
a  more  full,  and  complete  accornpttfhment  of 
the  divine  promifes.  They  will  form  a  char- 
acter, not  by  a  different  fyftem  of  moral  rules, 
and  precepts,  but  the  very  fame,  which  God 
delivered  to  Mofes,  ana  he  to  the  people;  It 
will  no:  he,  therefore  a  new  chancer,  eflen- 
tially  different,  bur  the  feme  which  the  church 
olr  Gou  f  ftained  under  the  Old  Teftanienfj 
bui  advanced  to  a  greater  degree  of  perfection. 
Ther?  God  w;U  bellow  on  ttiem  »U  thofe  pri- 
vileges, and  ble flings  which  lie  in  the  proni- 
fes.  For  the  enjoyment  of  thefe,  by  divine 
grace  j  they,  wilt  be  prepared*  \hi  ihofe  days, 
and  in  that  tlftieyjaiih  ihsL'rc'y  thi  imfuity  of 
Ijr«el  jhall  he  fought  for,  and  thtrejhall  h  none, 
and  the  fins  of  Jndah,  and  they  fk  all  not  be  found) 
for  I  will  pardon  them  whom  /  rejervc. 

If,  therefore,  the  character  or  the  Jews,  and 
the  whole  church  of  God  ia  *he  n  illennium, 
wfli  be  the  fame,  which  GoU  required  bis  peo- 
ple to  fuftain,  under  the  Oid  Tcftameftt-,  as  is 
evidently  the  cafe,  the  confequence  is,  lh» 
church  is  the  fame,  in  every  age. 

From  what  has  come  into  view  under  the 
laft  inference  refpe&ing  the  famenefs  of  the 
church  under  the  Old  Teftament,  and  New, 
the  wiidom,  power,  and  goodnefs  of  God,  dif- 

pla)  etl 
1/^.50.20. 


T3° 

played,  in  fefting  up,  and  preferving,  and  con- 
dueling  his  church,  from  age  to  agej  claim  our 
thankful  praife.  For  althpugr)  it  has  been  un- 
der different  modes  of  externa!  ad  mini  ft  ration  : 
and  although  it  has  been,  ?:r:J  yet  will  be,  in 
cjifFerent  ptrioaYof  time,  under  very  different 
circumftanGeSj  it  is  not  with  .  the  church, 

the  fame  holy  feciety,  Xncoi  noratsd  (rur  the 
Jame  ^norai  — ctefrtes  ;  always  saving  the  Jame 
character  :  animated  with'  fhe  fame  fp;rit  : 
c::ercifing  xhefame  temper  living  by  the  fame 
f^l.h  :  and    di  united  to  the  J  :'.     The 

Jarr^z  church,  then;  /ore.  i.i  tirne,  and  *e  tern  Uy* 
The  difference  there  may  be  in  character,  at 
different  times,  ir,  £S   before  I,   not  in 

lina\  but  degree*  By  Salmon  this  idea  is  ex- 
prcfVed.  ^But  the  path  of  the  ju'l  is  as  ihe  ftA- 
ning  tight,  that  Jhineih  nore  and  t.iore  unto  the 
perfect  daw  As  it  is  with  a  particular  believer, 
fo  it  is  with  the  church  :  p'rogreftibg  towards 
per  feci  ion. 

To  6m  lies,  more  we  will      attend    befors 
we  pafj   to    another     inference.     Tt    is  this. 
■By     what    way    Jefus    Chrift    will   ever  have 
gn  hc.dy  church  on  earth,   <  r   in  heaven,  is   not 
feen,  if,    as  the  BaptUts  faj ,  the  church  under 
the  Old  Te (lament  was  an  unholy  church,  end 
nothing  more  then  a  civil,  cr  political   combi- 
ifperfoos.      If:!:      h--  really  the    cafe, 
cues   u.s  thr^t  tne  Gcn?tk* 
I  into  the   Oid   Teftament   church 
before  the    Jews   were  rejected  ;  and   that   the 
Jews  will  again  be  grafted  into  the  fame  Olive- 
tree,  from  which  they  are  now,  tor  their  unbe- 
lief,    broken  off,'       The     confequence   is,    the 
church    then   will   be  unholy.      It,    therefore, 
G*v>d  fet   up  an   unholy  church   uader  the    Old 

Teftament 
*Pro.4  18. 


f3! 

Teftamenr,  he  continues  it,  (till  unholy  under 
the  New.  For  men,  in  fucceedihg  genera- 
tions, are  not  incorporated  into  a  new  church, 
but  into  one  which  already  had  exiftence.  If, 
then,  this  fentiment  of  the  baptifts,  be  correc-i, 
God  has  not  yet  had,  nor  will  he  ever  have, 
an  holy  church  on  earth;  or  in  heaven.  The 
fentiment*  if  tn:e,  goes  tar  towards  proving  u- 
niverfal  on. 

9. From    the  fubjett  before   us  -ve  learn,    that 

the  church  under   the   Old   Teftament    was 

not  a  type  of  the  church  under  the  New. 

"Ceremonial  holinefs,"  fay  the  baptifts, 
"was  all  that  was  required  of  the  Israelites  in 
order  to  constitute  them  members  of  the 
church  ;  and  lhatkind  of  hciir:cf>,  being  typ- 
ical or  moral  holinefs  ;  the  church  under  the 
Old  Teftanient  was  a  type  of  the  church  under 
the  New." 

I?  this  hypothecs  be  true,  it  is  a  matter  of 
indifference  with  God,  what  the  re al  character 
of  311  Ifraelite  was,  in  order  to  be  a  meet  fub- 
jedt  of  cnurch*meraberfhip.  If  his  heart  were 
full  of  all  uncleannefs,  and  abotr.inable  hypoc- 
rify,  and  wicked nefs,  yet  if  he  was  punctual 
in  keeping  up  the  forms,  and  attending  the  ex- 
ternals of  (heir  religion,  had,  in  the  fight  of 
God,  the  requifite  qualifications  for  church- 
memherfhip.  The  abfurdity  of  (nch  a  fenti- 
ment has  bsen  expofed.  It  is  molt  reproach- 
ful to  the  holy  ONE. 

It  ^s  believed,  that  the  church  fet  up  in  the 
family  of  Abraham,  was  the  true  church  of 
Gr><\,  fpiritual,  or  holy  :  as  really  fo,  as  is  the 
gofpel  church.  The  baptifts  fay  it  w:\s  typic- 
al of  tlv3  gofpel  church  But  their  aiferiion  is 
no  proof.  The  i.:!">  'ring  oar  is  in  their  hands  : 
aiijd  it  is  their  bufintfs  to  orove,  it    thev  can, 

'  That 


That  the  Old  Teftament  church  was  a  txpe  of 'the 
New.  But  this  has  not  been  made  evident  by 
them,  and  it  is  thought,  cannot  be  ;  becaufe  it 
contradicts  the  uniform  language  of  both  Tef- 
taments. 

But  although  it  does  not  belong  to  us,  to 
prove  a  negative  propofition,  an  attempt,  how- 
ever, will  be  made,  bv  bringing  into  view 
fome  thoughts  on  the  fubj.cd,  to  prove,  that 
the  chufc^x,  under  the  Olti  Teftament,  was  not 
a  type  or  the  church  under  the  New. 

1~Hh  Abrahamic  covenant,  which  was  the 
charter  ot  the  church  under  the  Old  Teftament, 
and  ft II 1  is,  required  real  holinefs.  It  was  ef- 
tablifh  d,  and  in  operation,  four  hundred  >uv\ 
thirty  years  as  Sf.  Puiil  telis  us,  before  the  law 
o«  ceremonies.  He,  therefore,  fays,  the  Sinai 
covenant -did  hot  d.if  annul  the  Abrahamtc,  but 
it  remained  in  force,  not  with  (landing  the  Sinai 
covenant.  The  apoftles  words  are,  *Jnd  this 
I f ■■')'%  he  fpesk  •  with  confidence,  that  the  cov- 
enant zvhich  was  confirmed  he/ore  of  God  in 
Chrijij  the  luiv  which  ivas  Jour  hundred  and 
thins  years  after?  cannot  dijannul*  that  it  Jhould 
make  the  promt  ft  of  none  effeel,  F:>r  ij  the  in- 
heritance be  of  the  law,  it  is  no  more  of  promlje : 
but  G<.d  gave  it  to  Abraham  by  tromife.  By 
prottiife  here  is  meant,  not  the  Sinai,  but  the 
Abraharnic  covenant,  A  covenant,  therefore, 
in  which  God  required  real  holinefs.  And  this 
was  univerfilly  required  of  the  Ifraclites, 
through  the  whole  of  the  Old  Teftament,  as 
the  only  condition  of  their  being  his  people,  or 
church.  And  for  want  ot  this,  judgments 
were  fent  on  them,  one  time  after  another  : 
and  they  were,  becaufe  deliitute  of  it,  finally, 
rejected  by  God.  Well ;  becaufe  of  unbelief 
they  were  broken  off .  That  church,  therefore, 
*Gal.3  1 7. 1 8  was 


*33 

?5us  an  holy  church,  and  the  character  of  it's 
real  members — Thofe  who  were  fo  in  God's 
fitjit,  was  formed,  not  by  yielding  obedience  to 
ceremonial,  but  moral  precepts.  In  the  fame 
manner  is  formed  the  character  of  thofe  who 
are  the  true  members  of  the  church,  under  the 
gofpel.  The  crnra&ei  is  the  fame,  and,  there- 
fore, it  cannot  be  true  that  the  church  under 
the  Old  Telhment,  was  a  type  of  the  church 
which  was  to  exilt  under  the  New.      Befides, 

The  church  under  the  gofpel  is  a  continua- 
tion of  that  which  had  exillcd  in  all  ages  be- 
fore. The  fame  Hmfe  of  God  ;  the  fame  king- 
dom of  God  ;  the  fame  fold  of  Chrijl  ;  and  the 
fame  Olive-tree,  under  both  difpenfations, 
Aolurd  would  it  be  to  fay  that  an  houfe,  or  a 
tree  is  a  type  of  itfelf  :  or  that  a  man  is  a  type 
of  himfelf.  Rut  not  more  abfurd  than  to  fay, 
ss  the  baptills  do,  "that  the  Old  Teftameht 
church  was  a  type  of  the  New." 

If  the  church  under  the  former  difpenfatior?, 
poflefled  fuch  a  character,  as  is  eiljntia!  to  the 
being  of  the  church,  it  was  not  defigned  to  be 
a  type  of  the  church  under  the  gofpel.  And 
that  it  poflefled  fuch  a  character,  is  evident,  be* 
caufe  God  required  the  fame  character  of  the 
Ifraelites,  as  the  condition  of  their  being  his 
people  or  church,  which  will  be  univerfally 
prevalent,  among  the  Jews,  and  all  other  peo- 
ple, in  the  millennium  :  and  thepromifes  made 
to  the  Ifraelites,  involve  the  g'ory  and  happi- 
r,cfs  of  that  time.  In  the  millennium,  the  glo- 
ry and  happinefs,  the  profperiry,  and  holintfs 
of  the  church,  according  to  Bible  reprefen- 
tatibn,  will  far  exceed  the  ftate  of  the  gofpel 
church,  in  regard  to  peace,  profperity  and  pu- 
rity, until  that  happy  time  (hall  commence. 
But  there  would  be  no  propriety  in  faying,  that 
N  the 


x34 

the  church  now  is  typical  of  the  church  in  the 
miflennium  ;  becaufetbe  church,  which  will 
then  cxift,  is  the  fame  which  now  exifts  ;  yet 
it  might  be  fa  id  with  a  fairer  claim  to  truth  ; 
becaufe  the  diiference  between  the  character  of 
the  church  in  the  latter  days,  will  be  greater 
than  is  the  difference  between  the  character  of 
the  church  under  the  gdfpel,  previous  to  that 
time,  and  its  character  under  the  Old  Tefta- 
ment.  In  the  millennium,  the  church  will 
have  the  fame  character,  which  it  will  have 
in  heaven.  It  has  the  fame  character  now, 
which  it  will  have  in  ,jhe  millennium.  It  had 
the  fame  character  under  the  Old  Teltament, 
which  it  now  has  under  the  gofpel.  The  dif- 
ference of  character,  at  different  periods,  and 
under  different  modes  of  adminiftration,  con- 
fills,  as  has  been  frequently  remarked,  in  the 
eminency>  or  degrees,  but  not  in  the  nature  or 
kind  of  Holincjs. 

I  f  the  church,  which  was  in  being  under  the 
Old  Teftament,  were  a  type,  only  of  the  church 
which  now  exifts  ;  we  may  with  the  fame 
propriety  fay,  that  the  church  which  is  now 
in  exiftence  is  typical  of  th  A  which  will  exifl 
in  the  millennium.  And  the  church,  which 
will  exifl  in  the  millennium,  will  be  typical  of 
the  church  in  heaven.  So  that,  according  to 
this  notion  of  the  Baptifts,  "  That  the  church 
under  the  Old  Teftament,  was  a  type  of  the 
church  under  the  New,"  we  have,  all  fhadow 
and  no  fubitance,  in  regard  to  the  church,  from 
firfttolalt.  Such  a  fentiment  looks  down 
with  contempt  on  the  church  God  fet  up  in  this 
wur'.d  ;  it  favours  exceedingly,  of  a  proud  vain 
glorious  fpiiit.  Standby  thyje/f,  I  am  holier 
than  thou.  Chriiliars  are  cautioned,  by  the  a- 
pollle,  againit    harbouring    fuch  a   proud,  and 

coiittmpuious 


*S5 

contemptuous  temper  towards  the  Old  1  la- 
ment church.  *  Bji/1  not  again/?  the  branches'. 
Baptifts  are  defired  to  think  of  this,  and  not 
viliry  the  ancient  church  of  God,  to  fupport 
their  own; 

As  the  church  under  the  Old  Teftament, 
was  not  a  type  of  the  church  under  the  New, 
Co  circumciiion,  under  that  difpeafation,  was 
not  a  type  of  haptifm  under  the  gofpel. 

That  the  Abrahimic  covenant  is  the  cove- 
nant of  grace,  and  is  the  fame  for  fubftance  in 
every  age  ;  and  that  it  was  to  operate  under  e- 
very  diTpenfation  ;  and  under  all  the  different 
circumftances  in  which  the  church  might  be, 
is  clear  from  both  teftaments.  The  fame  reli- 
gion is  enjoined^  uniformly,  and  ihejame  cha- 
racter, and  the  fame  terms  of  church-member- 
fhip,  are  required  in  the  OA  and  New  Testa- 
ment. In  regard  to  external  administrations, 
and  the  circumftances  of  the  church  ;  and  in 
regard  to  the  influences  of  ihe  holy  fpirit  being 
bellowed,  lefs  or  more,  abundantly,  and  the  de* 
grees  of  real  holinefs,  there  may  be  a  diverfity  ; 
the  church  is,  notwithstanding,  fubfhntially, 
the  fame  at  all  times.  Hence  it  is  eafily  feen, 
that  the  church  in  one  age  is  not  typical  of  the 
church  in  another.  And  by  reafoning  thus, 
concerning  it,  which  correfponds  with  the 
fcheme  of  the  bible,  it  is  obvious,  that  circum- 
cifion  was  not  a  type  of  bapiifm,  but  was  a 
fealofthe  covenant  of  grace,  by  which  the 
church  then  ivas  and  ft  ill  is  incorporated  ;  and 
it  anfwered  all  the  ends,  and  dtfigns,  which 
are  anfwered  by  baptifm.  Circumcifion,  and 
baptifm  being  Teals  of  the  fame  covenant,  and 
facraments  of  the  fame  fignificancy,  the  former 
cannot  be  typical  of  the  latter. 

N  2  It 

*Rom.  ii.  18. 


136 

It  is  faid*  Abraham  believed  God,  and  it  %va$ 

counted  to  him  for  righteoufnefs.  Circumciit- 
on,  which  was  the  appointed  feal  of  the  cove- 
nant, which  God  eftabli (lied  with  him,  was,  fey 
?he  divine  direction  put  on  Abraham.  ||  And  he 
received  the  ftgn  of  circumcijion,  a  feal  of  the 
righ:eoufnejs  if  the  faith  which  he  had  yet  being 
uncircdhicijed.  Bv  this  it  appears,  that  d-d 
appointed  eiicumcifion  to  be  a  feal  of  the  cove- 
nant on  his  part,  by  which  Abraham,  and  his 
feed, had  aiTurance  of  the  accomplishment  of  di- 
vine promifes.  On  the  part  of  Abraham, and  his 
ke(%  who  »hou Id  fubmit  to  this  ordinance,  it 
was  an  obligation  10  duty  ;  to  believe  in  the 
Mciliah  :  to  put  cfT  the  old  man,  and  put  on 
the  new,  and  in  a  word,  to  live  in  all  holy  obe- 
dience, as  the  command  to  Abraham,  and  his 
feed  was  fe'tlik  before  me  and  be  thou  perfecl. 
The  reafon  regeneration,  in  the  Old  Te (la- 
ment, is  expreiicd  by  cinumcifion  or  being 
ciicumci fed,  is  here  wbvious.  Thus  Mofes 
directs,  t  Circumcife  therefore  the  forefkin  of 
your  heartland  be  no  more  ft iff-  ne.hed.  He  fays 
ajjain.  \7he  LORD  thy  God  will  circumcife 
thine  heart,  and  the  heart  of  thy  feed  to  lave  the 
LORD  thv  God  with  all  thine  heart  and  with  all 
thy  foul,  that  thou  mayefl  live.  By  the  prophet,, 
circumeifion  is  ufed  in  the  fame  fenfe.  §  CYr- 
cumcife yourfelves  to  the  LORD,  and  take  away 
the  foreflin  of  your  heart.  By  this  mode  of  ex- 
preifion,  Gxl  f aught  the  Ffratlites,  the  fpi ritu- 
al meaning  and  import  of  circumcifion  :  the 
fign  being  ufe<l  for  that  which  was  fignified  by 
it.  In  this  refpec*,  it  is  parrellel  with  bap- 
tifm  ;  for  in  the  New  Tcffament  regeneration 
is  not  unfiequentlv  exprelied  by  baptifm,  or 
*  Gen.  15.  6.  jj  Rom.  4  II.  t  DeuU  10  16, 
+  Deut.  30.  6.  §  jer.  4.  4« 


!37 

being  baptized.  Bat  this  idea  will  naturally 
fall  in  our  way  in  another  place,  and  (hall  only 
obferve  here,  that  what  has  been  faid  is  evi- 
dence that  eircumcifum  was  not  tvpical  of  bsp- 
t.fm  ;  for  they  are  both  facraments  of  the  fame 
deiign,  import,  and  importance. 

)Kxxxxx>o<x><xxxxxnxxxxxxxx)}( 

A    Careful  Enquiry  &c. 


Difcourfe       V. 
P<?M.  XVn  l  mjk  bef°re  me>  andb'  »>°» 

Ron,.  XI  2o.  WELL  ;  Becau/e  of  unbelief 
they  were  broken  off.  J     J    U""""J 

WE I  fliall  not  fpe„d  time  in   recapitu!,. 
ting  obfervations   already  trade    but 

from  a  view  of    the    fubfer*    \„      r:  S?  »  » 
Wt  been  attending         J'     '     *°  Wh,ch  VVe 

cclXT;r  ENrh  •"  fald'  lhat  infants>  "nder  the  gof- 
IJ>eI  d.fpenfation,  have  a    rteht   to    bant  if  m    t) 
meaning  is,  the    infant  feed  o      ,  jS  tt 
-members  of  the  vifible  church     h         i  ?re 

thin  ricrkr  .  r  i      r  ?urch»    hav«  this  right, 

i^-is  right  refults  from  th^    relation    »i     ■    F    ' 

N  3  rifl! 


trent  ftands  In,  to  the  church,  and  the  relation 
the  church  (lands  in,  to  jefus  Chuft,  and  the 
relation  he  (lands  in,  to  God  :  He,  by  God  the 
father,  being  constituted  head  of  the  church.  * 
This  relation  exifts,  really  in  no  inftance,  but 
where  there  is  a  characler  truly  holy  ;  but  i: 
exifts,  vifibly,  where  there  is  a  'character  vifi- 
blyholy.^  And  this  vifible  holinefs,  is,  tons 
all  the  evidence  we  can  obtain  of  real  holinefs 
of  heart. 

By  Faith,  the  relation,  which  exifts  between 
God,  and  the  btliever  is  formed.  For  thus  it 
is  written.  I]  But  as  many  as  received  him>  to 
them  gave  he  power  to  become  the  SONS  of  God 
even  to  them  that  believe  on  his  name.  The  faitii 
here  mentioned  is  alwa)s  confequent  *upon  re- 
generation, and  is  an  evidence  of  it,  but  never 
is  exercifed  before  regeneration.  ||  IVhich  were 
born,  not  of  bloody  nor  of  the  will  of  the  fe/h,  nor 
of  the  will  of  man,  but  of  God.  '  This  lays  a 
foundation  for  a! I  fucceeding  holy  exercifes. 
And  according  to  thefcheme  of  grace,  it  is  from 
hence,  only  that  any  one  has  a  title  to  the  pro- 
mi  fes,  and  a  right  to  fpecial  ordinances.  YVho- 
ever  will  attend  with  care,  and  candor  to  the 
mind  of  God,  as  it  is  expreffed  in  both  tefta- 
ments,  will  find  it  is  believed,  thefe  fentiments 
to  be  the  prominent  features  of  the  religion 
of  the  bible  ;  and  that  a  title  to  promifes  made 
and  privileges  (o  be  enjoyed  depends  folely,  on 
having  a  religion  of  this  kind.  If  men  would 
lay  afide  their  prejudices  and  ihidytheOld  Tef- 
tament  they  will  find,  that  God  [n  every  part 
of  it,  urges  the  necelfity  of  real  holinefs,  as  the 
only  qualification  for  the  enjoyment  of  what, 
he  promifed  his  people  of  old  ;  and  for  an  ac- 
ceptable attendance  on  all   his  inftitutions  ;  and 

that4 

iifb,  i.  2i.  <i  y*h.  i.  i2,  j  M  *•  x3- 


»39 

that  thefe  things  are  ex prefifed  with  as  mucTr 
precifion  in  the  Old,  as  they  are  in  the  Now 
Teftament.  Thefe  are  the  leading  fentiments 
of  the  religion  God  has  eftablilhed  tor  tinners, 
and,  therefore,  they  are  taught,  plainly. 

If  we  fee  a  character  vifibly  holy,  the  per  fori 
(attaining  it  mult  be  confidcred,  and  treated,  by 
us,  as  really  holy.  And  this  vifible  hoiinefs  is 
that,  which  qualifies  him  for  a  place  in  the  vif- 
ible church,  as  to  man,  and  a  right,  to  fpecial 
ordinances.  Bee  a  life  his  vifible  hoiinefs  is  all 
the  evidence  we  can  obtain,  that  he  is  pollened 
of  that  real  hoiinefs  which  G:>d  requires  of 
him. 

These  prefatory  obfervations  being  made,, 
a  more  critical  and  direct  attention  will  be 
paid  to  the  inference  now  before  us. 

We  fay  that  the  infants  of  fuch  as  are  mem- 
bers of  the  vifible  church  are  to  be  baptifed, 
By  baptiib,  this  is  denied.  But  if  the  obferva- 
tions which  have  been  made  in  preceding  pages 
be  agreeable  to  the  revealed  mind  of  God,  as  it 
is  believed  they  are,  and  naturally  flow  from  the 
fcriptures  ;  our  feritfhVertt  is  eitabliftied  beyond 
controverfy,  and  their's  falls  to  the  ground, 
The  baptifm  of  infants,  which  is  the  fentiment 
meant  to  be  eftablifhed,  will,  when  diverted 
of  fophiftical  reafoning,  appear  to  be  perfectly 
conformable  with  the  divine  plan  refpecling 
the  church,  and  itrike  the  mini  with  clear,  and 
irrcfidable  evidence. 

I?  it  be  afksJ/*  Where  fh ill  we  obtain  fuch 
complete  evidence  in  this  matter  V  It  is  an- 
fwered,  by  taking  into  view  the  divine  plan, 
generally,  as  it  refpe&s  his  church,  from  full 
to  lull,  according  lo  the  Bible  representation  : 
taking  unto  view  aifothe  character  of  the  church 
as  dv-fcribed  in  every  part  of  Diviue  revelation 

and 


X4-Q 

Snd  the  privileges  and  bieflings,  it   was  to  en- 
joy- 

In  reafoning  upon  the  fubjeft   before   us>  if 

our  aim  be  to  difcover,  what  is  really,  the  mind 
of  God,  no  method  can  be  purfued,  properly, 
but  one  which  will  lesd  us  into  a  knowledge  of 
the  general,  and  great  plan  of  God,  under  ev- 
ery difpenfation,  and  in  every  age-  When  we 
are  thus  examining  the  fubjedt  we  mud  be  care- 
ful to  form  our  opinion  by  divine  declarations 
and  not  prefs  fcripture  texts  into  our  fervhe, 
by  wrefting  them  to  correfpond  with  our  own 
fentiments,  previoufly  adopted.  When  we  at- 
tend to  the  Bible,  and  fee  the  vaft  plan  of  God, 
there  revealed  in  reference  to  his  church,  and 
trace  the  pleafing,  and  wonderful  fubject,  flep 
by  ftep,  and  view  the  church  in  different  periods 
of  time,  and  under  different  modes  of  divine 
adminiil ration,  externally,  and  different  cireum- 
fiances,  from  the  time,  in  which  the  vifiblc 
church  was  fet  up  in  the  family  of  Abraham, 
to  the  confummation  of  ^11  things  :  we  find  the 
fame  moral  duties,  uniformly,'enjoined  by  God, 
the  very  fame  character,  uniformly  required; 
and  \\\z  fame  church  always  exifting, 

Ira  view  of  the  church  be  taken,  and  par- 
ticular attention  be  paid  to  the  divine  com- 
mands, by  conforming  to  which,  a  character 
was  formed,  and  (till  is  which  did  qualify,  and 
ft  ill  does  qualify  perfons  to  be  meet  fu  ejects  of 
church-memberfhip  :  If  attention  alfo  be  paid 
to  the  divine  promifes  refpe&ing  privileges,  & 
bieflings  which  were  to  be  enjoyed,  and  ftiil 
are  and  the  ground  on  which  they  were,  and  ftill 
are  to  be  enjoyed  ;  it  will  be  feen,  that  the  in- 
finitely wife  God,  when  He  firft  fet  up  a 
church  ill  the  family  of  Abraham,  adopted  a 
.plan,  in  reference  to  his  church  which  fhould 
run  parallel  with  time,   wuhaut   any  a-lential 

aUvation. 


141 

alteration  in  its  conftit'ution,  or  character.  Trie 
fame  fpirhujl  worfhip  was  and  always  will  it 
necellary  to  its  very  exigence  :  and  the  fame 
divine  communications  neceffary  to  its  happi- 
xcte.  God  therefore  in  this  world, and  in  this 
way,  was,  and  flill  is,  and  will  be  forming  thole 
who  are  the  true  members  of  his  church,  for 
heavenly  glor",  and  happinefs.  Into  which, 
when  the v  fhal]  be  admitted,  there  will  be,  not 
an  eifential  alteration  of  character,  but  a  per- 
fection,only  of  the  irewt  characT  r  v» hich  before 
thty  fiuhined.  Agreeably  to  this  the  apoille 
fays,  *  But  when  that  which  is  pe  feci  is  come* 
then  that  which  is  in  part  Jkall  he  done  away* 
The  plan,  therefore,  which  God  at  fhrft  adopt- 
ed, in  ugard  to  his  church,  he  has  been  purfu- 
ing  in  all  former  ages,  is  ilill  purfuing  ;  and 
will  be  putting  into  execution  the  very  fame 
plan,  until  time  lhall  be  fwallowrd  up  in  eter- 
nity, And  then  the  redeemed  church,  will",  for 
ever  and  ever,  be  reaping  the  glorious  fruits  of 
of  the  fame  divine  plan.  The  happy  confe* 
quences  of  it  will  run  parellel  with  eternity. 

Forming  our  opinion,  iefpecling  the  du- 
ties, and  character,  and  privileges  of  the 
church,  upon  fuch  a  general,  and  extenfive 
view  of  the  vaft  plan  of  God  refpecting  it,  a 
plan  exhibited  i:i  both  Tt (laments,  we  difco- 
ver  a  wonderful,  and  pleafing,  and  harmoni- 
ous uniform  if  y,  running  through  the  whole. 
In  regard  to  external  circumftances,  and  mode* 
of  worfh'p,  there  is  a  variety  :  but  in-  regard  to 
that  which  is  internal,  fpiritual  and  divine,  ei- 
ther in  worfhip  or  enjoyment,  ever  the  fam<?. 
this  is  the  only  way  we  can  reafon  confidently, 
or  fcripturally,  upon  this  fubjecl.  It  is  not  by 
attending  to  a  part,  but  the  whole  of  the  plan  of 

the 
*  X   Cor.   13.   10  II.  12. 


14* 

the  bible*  fo  far  as  we  are  able,    that  we  muS' 
form  our  fentiments. 

The  Bip'ifts  put  afunder  what  God  has 
joined  together,  and  argue  refpe&ing  the  church 
from  a  pirt  of  divine  revelation,  only,  for  they 
ConfiJer  the  Old  TefUment  to  bz  obfolete.  In 
this  way  of  treating  the  important  fubject,  they 
fubftitute,  it  is  feared,  men's  opinions,  in  the 
room  of  divine  i*iftitutions,  Reafoaing  as  they 
do,  from  a  part  of  divine  revelation,  only,  their 
appropriate  febeme  is  embarralfed  with  un- 
fcriptural  fentiments,  and  inconfiftent  confe- 
rences. Their  fentiments  therefore  canno  t 
be  fupported. 

The  obvious  reafon  Abraham  was  directed 
by  God,  to  leave  his  native  country,  and  his  kin- 
dred, and  his  father's  houfe)  was,  as  we  re- 
marked in  the  introduction,  that  the  true  reli- 
gion might  be  upheld,  and  propagated^  in  a 
time  of  general  apoftafy  of  the  nations.  God 
idefigned  to  continaej  in  the  family  of  Abraham* 
the  fame  religion,  which  had  exifted  among 
good  people  previoufly  to  his  being  called  :  and 
not  to  introduce  a  new  kind  of  religion*  It 
was  the  fame  by  which  the  character  of  Abra- 
ham was  formed;  on  account  of  which  he  was 
called  *  The  friend  of  God.  And  the  reafon  he 
was  fo  called  was  He  believed  God,  He  was  a 
believer.  Abraham  being  i|  Strong  in  the  faitht 
the  propriety  of  the  divine  conduct,  in  making 
choice  of  him  to  be  the  root  of  the  vifibie 
church,  is  very  apparent.  Becaufe  the  cove- 
nant, which  God  was  now  about  to  eftablifti 
with  him,  was  the  fame  in  fubftance,  which 
had  exifled  between  God,  and  good  people,  but 
the  terms  or  conditions  of  it  were  now  more 
largely,  and  particularly    dated.      This  fame 

covenant 
*Jam.  2.  23.    ||#0/w.4>2©. 


Hi 

•ovenant  was  to  exift,  an  I  be  in  operation  to 
mong  the  fetd  >f  Abraham,  and  continue  to  be 
the  (lancing  covenant  Between   Go*!,  and   (le 
church  in  all  ages,     In  the  covenant  God  erta- 
blifhed  with  Abraham,  every  moral  duty,  and 
every  gracious  promife,   were,  furornariiy  ex- 
prefsed.     What  the  re  fore,  God  enjoined  on  A- 
braham,  and   his  feed  ho  eftjbit  ed   fuoftantiall  j 
on  his  church,  in   adages.      And   the   promifes 
God  made  to  him  and  them,  he  made,   in  like 
manner,  ro  the  church,  in  all  ages,      for  faith 
the  apoftle,    \Bvt  godlinefs  Is  profitable  unto  all 
things,   having  the  promife  of  the  life  that  now  is, 
and  *f  that  which  is  to  come.     And  the  term,  or 
condition    upon    which  the    children  of   Ifrael 
were  to  enjoy  what  God  promife \  them,  is  the 
fame  to  his  church  in  every  agp,  yea  in  eterni? 
IN- 
SUFFICIENT reafons  occur,    from  the  fore- 
going obfervatibns,  to  mow    us  why  tl.e  Abra- 
harric   covenant  is  ftierred  to  fo  frequently,  in 
both  telliments  :  by  that    covenant  the    church 
was  incorporated,  and    (till   is,— it  was,  and  is 
ftill  the    charter    of  the    church,    by  which  it 
holds  all  its    immunities,    and  privileges.      To 
this  covenant  Mary    had    reference   when  (hi 
faid,  f  He  hath  holpen  his  fetvant    Ifrael  in  re~ 
\    membratice  of  his  mercy;  meaning $y   this1,  the 
I    Abrahamic  covenant,  as  her   next  words  evi- 
!    dence  :   As  hefpake   to  our  fathers,  to  Abraham, 
I   end  his  feed.     To  the  feme   coyenant,  Zach'a- 
|   nas  the  father  of  John  Baptift,  refered,    when 
I   he  Czid,  *To  perform  the   merest  prom  fed  to  our 
fathers,  and  to  remember  his  holy  covenant  ;   The 
;  oath  which  he  fwear  to   our  father  Abraham, 
The  apoftks  frequently  refer  to  the  Abrabamic 

■       rr-  «     .    ,    .  covenant 

J   i  Tinu  4.8.  t  Luk.u  54.  55.    *  Luk.  +> 

,72.73.  * 


*44 

•fcovenan*,  in  their  epiftles,  which  are  addrefled  .- 
to  c!  rittian  churches,  gathered  from  among  the 
poft -rify  of  Japheth.      It  is    fometimes^.called, 
THE    PROMISE  :    and    iometimes,    THE 
COVEN  \NT.fl 

God  entered  into  covenant  with  Abraham, 
gave  him  precepts,  and  made  promifesto  him, 
in  a  view  of  the  piety,  and  holinefs  of  his .char- 
acter. A  '  '  ground  he  required 
him  'ib  ci  nmcifion  bt.ing 
the  appointed  i  c  v  nant,  which 
God  had  efl>.bli(h.ed  n,  Ir  is,  there- 
fore, called  \A  fealcj  ^.leoufnej:  cf  the 
faith  of  Abraham,  which  he  had  before  he  was 
circiimclfed. 

Respecting  the  covenant  God  eftablifhed 
with  Abraham,  which  is  fo  frequently  menti- 
oned in  the  Old  T<  {lament,  and  New,  the 
foregoing  obferyations  having  now  been  made, 
it  is  afked,  whether  or  not,  rathe  whole  tranf- 
adtion  of  this  important  bufinefs,  the  fame  was 
imderftood,  and  meant  to  be  injoined  on  the 
feed  of  Abraham,  that  was  injoined  on  him  \ 
And,  did  not  God  require  them  to  fuRain  the 
fame  character  which  he  (Abraham)  fuftained, 
before  God  called  him,  and  entered  intocove- 
nant  with  him,  and  alfo,  afterwards  r-And 
\vere  not  promises  made  to  them  upon  the  fame 
,condi'ion  they  were  made  to  him  ? — And  was 
not  circumcifion  defigned  to  be  a  feal  of  the 
fame  covenant,  and  of  the  fame  righteoufnefs 
of  faith  to  the  feed  of  Abraham,  in  all  their 
generations,  that  it  was  to  Abraham  .himfelf  I 
Whoever  will  undertake  toanfwcr  thefe  queft- 
ions  in  the  negative,  will  be  driven,  by  una- 
voidable  neceflhy;  from   confluences    which 

will 

\  Gal.  3,  1 7.  Ail.  3.  25.     Rom.  4.  14.  and  9. 
8.  Gal.  4.  *8.  t Rom. 4.1 1  * 


will  certainly  follow,  to  renruref,  at  orce, 
both  the  Old  and  NeW  Tcfta'tntht.     To  fay  as 

the  bap'.ilts  do,  "Thai  holinefs  was  require  J 
of  Abraham,  but  not  of  his  Ltd,  as  the  condi- 
tion of  enjoying  what  God  promifed,'*  is  ab- 
fiird  &  in  plain  terms  contradicts  clear  &exprefi 
fcripture  declarations.  For  were  not  tie  fed 
of  Abraham  commanded  to  love,  believe  in, 
worfhip,  and  ferve,  the  fame  God,  and  in  the 
fame  manner,  and  for  the  fame  reafons,  and 
from  the  fame  motives,  and  con fi derations,  on 
which  Abraham  was  commanded  to  love,  be- 
lieve in,  worlhip,  and  ferve  him  ?  certainly 
this  is  the  cafe.  It  being  fo,  that  command, 
fVaik  before  me,  and  be  th:u  perfect,  was  bind- 
ing, not  only  on  Abraham,  but  alfo  on  all  his 
feed,  in  all  their  generations.  And  the  prom- 
ifes  /  will  be  a  God  to  thy  feed — And  /  will  give 
them  the  land  of  Canaan,  were  made  upon  ths 
condition  of  their  complying  with  the  command 
fined  in  the  Abrahamic  covenant.  Upon  the 
fame  confideration,  and  in  a  view  of  the  fame 
character  exifting  in  them,  which  Abraham 
had,  all  their  male  children  were  to  be  circum- 
cifed.  If  they  had  the  fame  faith  which  he 
had,  when  it  is  fetid,  *He  believed  in  the  Lord, 
end  it  was  counted  to  him  for  right  eoufnefs,  the 
Ifraeliies  had  a  right,  to  the  fcal  of  the  crve- 
nant,  for  themfelves  and  their  infant  feed,  but 
upon  no  other  consideration.  Obligation  to 
circumcife,  as  it  refpecltd  themfelves  or  their 
infant  (ec^y  yvas  from  the  divine  command  : 
bnt  a  right  to  make  uCs  of  the  feal  of  the  cove- 
Rant,  depended,   folely,  on  their  chara&t  r. 

An  abreviate,  of  the  leading  fuitimenis  con- 
tained   in  the  preceding  difconrfes,  and  which 
.Vic  featured  in  all  p.rts  of  them,  has  now  been 
O  presented 

*Gcn.  15.6 


146 

prefented  to  the  reader,  under  the  laft  infer- 
ence. By  which  he  may  with  more  eafe,  and 
elearnefs  difcover  the  propriety,  and  connex- 
ion of  the  whole  defign.  And  if,  iri'thefc  dif- 
Courfes,  a  fcriptnral  (ialement,  of  the  mind  of 
Jefus  Chrift  has  been  given,  the  Baptifm  of  in* 
fanUy  and  the  fentiments  connected  wi;h  it, 
can  be  vindicated  by  clear,  rational,  and  fcrip- 
ture  evidence  :  and  the  fcheme  oi  the  baptiits 
cannot  be  fupported. 

Before  we  clofe  the  fubjecl,  anfvver  will 
be  given  to  feme  objections,  which,  perhaps, 
the  baptifis  may  make,  to  fome  things  which 
have  b^en  faid,  and  are  believed  by  us,  to  fol- 
low from  what  has  come  into  view  in  prece- 
ding pages. 

I.  Cbj.   "  By  the  divine   command  all  the   Is- 
raelites   were    required    to    be   circumcifed, 
and  to  have  their  male  children,  at  eight  days 
old,  circumcifed  :  this  certainly   cannot  ap- 
ply to  us  under  the  gofpei." 
Anf.    It  may  apply    perhaps,    in    regard  to 
the  detign  of  the  command,  if  not  in  regard  to 
the  time    fpecified.     All  who  live  in   chriitian 
lands,  are  under  obligation  to  be  baptized  ;  for 
ail   are  under  obligation    to  believe    in  Chrift-, 
and  to  attend  all   the   ordinances  of  the  gofpel. 
And  it  they  do  not,  they  are  guilty  of  criminal 
negligence. 

The  command,  enjoining  circumcifion  on 
the  liraelites,  it  is  to  be  obferved,  was  fubfe- 
quent  upon,  not  prior  to  the  command,  ffiaik 
pefsre  me,  and  be  thou  per/eft.  This  taught 
them  what  their  character  muft  be.  The  com- 
mand  is  not,  Be  circumcijed,  and  then  form  a 
(Character  corfefponcling  with  the  command. 
But  be  polIUied  of  the  character,  required  in 
the  covenant,  and  then  receive  the  feal.     h  is 

not 


147 

not,  be  circumcifed,  ami  then  believe  ;  but  be- 
lieve, and  be  circumcifed*      Having  the  faith  of* 
God's  elecl,    was    that,    and  that,    only,  which 
gave  an  Ifraelite,  a  right  to  the  feal  of  the  cov- 
enant.    And  having   this  faith,  he  had,  accor- 
ding to  the  co'nftitutibn  God  had  edabliihed,  a 
ri^ht  to  the  feal   of  the  covenant,  for    himfelf$ 
and  his  chiklren.      The   Old,  and  New  Te (la- 
ment difpenfation,    are    in  this  refpecl    exactly 
alike.      Under  the  Old  Teftament  difpenfation, 
all  were  required  to  be  holy,  and  to  be  circum- 
cised.     Sounder  thegofpel,  all  are    required  to 
believe,   and  he  baptized.     What  refpe£U    the 
infant  feed  of  fuch  parents   as   fuftain  the  char- 
acter required  by  God,  will  be  more  particular- 
ly attended  to,    in  another  place.      It  will  only 
be  noticed,  in  this  place,  that  the  command  en- 
joining circumcifton  on  all,  in  the  manner  ifa- 
ted,  correfponds,  exadlly,  with  the  plan  of   the 
gofpel,  in  regard  to  baptifm* 
2.     Obj.    "All   that  was  rtquifite  to  inthfe  the 
infant  feed  of  the  Israelites  to  the  feal  of  the 
Abrahamic  covenant  was,  their  defcent  from 
Hebrew   parents.     Being   dsfcendents   from 
Abraham, in  the  line  of  Ifaac,  and  Jacob,  they 
had  a  right  to  that  ordinance.  Baptifm,  there- 
fore,  cannot  come  in  the    room  of  circumcif* 
ion,  nor  can  \\\ty  both  be  facraments,   of  ihe 
fame  import,  and  ufe." 

Ans.  To  aifert,  and  to  prove,  are  different* 
The  above  afiertion  is  eafily  made,  but  not  fo 
eafily  proved.  If  the  Baptifts  make  this  objec- 
tion, it  lies  on  them  to  prove  it.  But  they  have 
not  yet  made  proof  of  it,  and  it  is  believed,  no 
proof  can  be  obtained,  from  arguments  taken 
out  of  the  Bible.  And  we  mutt  be  careful  in 
matters  of  fo  much  importance, not  to  §e  fubfii- 
tute  the  opinions  of  men,  and  ahurches,  in  the 
place  of  divine  trutb. 

Oz  The 


14$ 

The  general  defign  of  this  fmall  treatife  fe 
Tneant  to  be  a  confutation  of  fuch  a  fentimenU 
and  the  ideas  whichare  difperfed  in  all  partg 
of  it,  are  a  full  anfvver,  it  is  thought,  to  fuch 
an  objection. 

A  direct  anfwer  to  this  obje&ion,  lies  in 
vhat  was  obferved  by  way  of  reply,  to  the  firft 
objection  ;  to  which  the  reader  is  reicred.  It 
was  not  parentage,  or  being  born  of  Hebrew 
parents,  but  religion,  or  an  holy  character,  on- 
Jv,  which  g~v?>  according  to  the  nature  of  the 
Abraham  fc  covenant  a  right  to  the  feal  of  that 
coven  an*. 

By  way  cf  reply  it  may  be  further  obferved. 
Circurr.cifion  wns  not  confined  to  the  nation  of 
Jfrael  :  or  the  descendants  of  Abraham.  The 
door  was  always  open,  to  thofe  of  other  nations 
for  admiflirm  into  the  church  with  the  Ifrael- 
i:cs,  and  to  the  ordinance  of  circumciilon,  if 
they  de fired  it.  They  were  admitted  to  all  the 
j- rivilegesof  the  Jfrael  of  God.  If  they efpou- 
fed  their  religion,  and,  fubmitted  to  its  lavvsr 
and  regulations.  In  this  refpeel,  ft  was  then 
S)S  it  is  now.  The  heathen,  if  t  hey  embrace 
the  religion  of  Chrift,  will  be  admitted  to  bap- 
tifm,  znd  enjoy  the  piivileges  ct  the  gofpei 
church. 

That  circumciilon  was  not  adminiftered  to 
fo  an  Hebrew,  or  the  male-children  cf  the  He- 
brews,   becaufe   they   were    lineally    defcended 
from  Abraham,  Ifaac,   and    Jacob,    is    a   clear 
cafe  :  it  needs  no  lurther  proof.      Some  particu- 
lar cuaJifiea'ions    was   requifite,    to  give    right 
to  the  Teal    of   the  Abrahumic    covenant,    niore 
than  being  born  of  Hebrew  parents. 
-:.  Obj.    The  children   of    Ifrael  circumcifed 
a!!  their  males  ;  as  in  Jofhua's  time  :  and  af- 
terwards, this  3pptau  to  be  the  cafe  even  un- 
til 


H9 

. ; T  their   definition    by  ihs  Romans,   r-rom 
this  it  appears  evident,  that  hoiinefs  of  heart 
was  not    required  of  them  as  a  condition  of 
their  being  the   people,  or  church  of  God  : 
nor  was  it   necelfary  to    their   being  proper 
fubje&s  of  the  feal  of  the   Abrahamic  cove- 
nant. 
Ans.   i.  The  conduct  of  Jofiiua  in  circumci- 
fing  the  children  of  ffrael,  as  he   did  at  Gilgal, 
*  was   agreeable,  it  is  conceived,   to  the   fenti- 
ment    advocated,  generally,  in  thefe  difcourfes, 
viz.   that  moral  virtue  or  real  religion    was  re- 
quired of  the  Ifraelites  as  the  fole   condition  of 
their  enjoying  promifed  blcffings,  and  privileges. - 
To  be  the  church  of  God    was  one  of  thefe  pri- 
vileges :  and  as  a  mark,  or  tok^n  of  their  belong- 
ing to  God's  church,  they  were  to   be  circum- 
cifed.  %m 

While  the  children  of  Ifrael  were  travelling: 
through  the  wildernefs,  circumcifion  was  omit- 
ted, *j  When    they    were  come    into   Canaan, 
Jolhua   circumcifed  them,     Thofe  who    wera 
adults  when  they  came   out  of  Egypt,  were,  as- 
their  hiitory   informs  us,  a  generation,  exceed- 
ingly,   preverfe,  and  wicked.      For  their  unbe- 
lief th;y  were  doomed    to  die  in  the  wildernefs ; 
and  they  were  now  all  dead.     Thofe  who  wero 
minors  when  they  came  out  of  Egypt,  and  thofe 
who  were  born  in  the  wi!dernef%God  was  plea- 
fed,  by    his  grace,  to  make  a   generation  to  hi«s 
praife  ;  the  people    were  eminent    for  piety,  as; 
appears  from  many  obfervatbns  respecting  tfotir 
character.      Speaking   concerning  rhem    at  this; 
lime  God. fa vs,   j]    Ifraeh<mir  hoiinefs   u in   the' 
LORD,  (hid  tells  them  !u-    lnd  dieted  them 
t  to  humble  them.     A-good  tf&3,  a  wildernefs 
G3  life-: 

*>/.  5.  %  to9.f.  Jof.  5.  4v  5.  iJer.-*. 
■3,  t.  £>«*/.-&  2.  y- 


I  JO 

life  Iiad  on  them.  Jolhua,  therefore,  fays  J 
Cleave  unto  the  LORD  your  God,  as  ye  have  done 
unto  this  day.    - 

Previous  to  the  death  of  Mofes,  the  chil- 
dren of  Ifiael  renew  covenant  and  in  a  folemn 
and  public  manner  dedicated  themfelves  to  God 
and  His  fervice  of  which  notice  has  been  taken 
§.  In  which  tranfa£tion  there  is  villble  evidence 
of  real  religion.  When  thefe  things  are  all  laid 
together  tn  one  view,  their  is  evidence  fufrtcient 
of  the  piety  of  that  generation,  to  juflify  the 
conduct  of  jofhua,  when  \\z  ci  re  umri fed  the  chil- 
dren of  ljracl. 

2,  But  if  if  be  admitted  that  the  children  of 
I  frael  did  pracVice  circumcifion,  generally,  in 
every  age,  until  their  deflru&ion  by  the  Ro- 
mans, what  docs  it  prove  ?  it  proves  juft  nothing 
?!  all.  To  fay  they  did  right,  becaufe  they  did 
fj,  is  fotnewhatof  a  lingular  way  of  reasoning 
upon  the  fu bject.  In  moral  matters,  we  mult 
derive  our  fe.ntiments,  not  from  the  practice  or 
ftntirftehts  of  men,  or  churches,  but  from  the 
revealed  mind  of  God.  If  that  be  examined 
carefully,- in  reference  to  the  fentiments  now 
advocated,  their  is,  ir  is  judged  clear  and  abun- 
dant evidence,  that  God  required  real  holinefs 
as  a  neceifary  qualification  for  church-member- 
fhip,  U,  therefore,  the  wicked  nak  God's  co- 
venant into  their  mouths,  and  under  the  preva- 
lence of  fuch  a  temper  of  heart  as  their 's  is, 
]>rc fumed  to  dedicate  themfelves,  Or  their  cliii- 
c!  en  to  God,  it  was  f-.lemn  mockery,  and  a 
fhameful  abufe  of  the  facratricnt  of  circumcif- 
i  n  :  and  therefore,  an  heinous  affront  to  the 
God  of  Abraham.  I  in  times  of  general  cor- 
ruption anc!  vvickedoefs,  circumeifijn  were  u- 
niverfally  prad\:ced,  they   did  wickedly,    in    fo 

cblng 

t->/  2-3-8   $•■/«**  77- 7*- 


I5I 

doing  ;  becaufe  they  bad  no  directi-otis  nor  any 
warrant,  for  their  conduct,  in  ths  covenant 
God  eftabli:hed  with  Abraham,  nor  from  any 
thing  found  in  the  Bible.  If  a  church  or  the 
churches,  generally,  mould  admit,  to  fpeciai 
ordinances,  thofe  who  are  not  vifibly  ehrifiians, 
would  their  doing  it  prove  they  did  jight  r  cer- 
tainly not.  Neither  did  the  conduct  of  the  If- 
r.ielites,  when  they  put  the  fca!  of  the  covenant 
i\  they  evsr  did,  upon  any  who  were  vihbly  un- 
holy, prove  that  they  did  what  was  agreeable  to 
the  mind  of  God. 

4.  Cbj.   "The  church   under  the  Old   Tefta- 
ment   was  national,  circumcifion,  therefore, 
was  a  feal  of  a  national  covenant,   only,   and 
rcfpecl.d  national    profpeniy,  and  efpecially 
the  enjoyment  of  the  land  of  Canaan." 
I.  Anf.  If  this  be  true,  this   is  one    confe- 
rence which  will  certainly  foliow  ;  The  civ- 
il, or  temporal  circumftances  of  the  Ifraelites, 
were  in  the    divine  view,  of  vaftly   more    im- 
portance,  than    thofe  things   which   refpected 
their  fpiritual,  and  eternal   flate.     Temporali- 
ties, according  to  the  objection,  w»  the  main 
obj  61  in  the  view  of  God,  in   all  his  dealings 
with  the  people.     God  was  particularly   care- 
ful about   their   temporal    intereft  ;  and    thofe 
things  which  refprctcd   their  civil  polity  were 
regulated,  and  eftablifhed  in    the  bed  manner, 
while  little  or   nothing   was  done   to  regulate 
their  conduct:  in  mutters    of  religion.     Is  not 
thisabfurd  r  Judge  ye. 

2  The  covenant  God  eftablifhed  with  A- 
braham,  is  an  affair  of  too  much  folemmty,  and 
importance,  to  rjfpect,  folely  or  even  prin- 
cipally the  grant  of  a  certain  portion  of  this 
earth,  to  a  particular  nation.  Ojd,  wbafe  the 
earth  is,  has  a  right  to  give  any  particular  fpot 
q{  this  ^lobs  to  whom,  he  pleafcs,         [Wng 


I*f3f 

With  this  folomn,  and  mod  fublime  ft  vie, 
is  the  Abrahatnic  covenant  introduced.  *  I 
AM  THE  ALMIGHTY  GOD.  This  in- 
troduction raifes  our  expectation.  Well  what 
does  THE  ALMIGHTY  GOD  fay  to  Abra- 
ham. The  (ucn  of"  all  he  promifes  Abraham  is 
according  to  the  Bapti(ts,  /  will  give  thee  and 
thy  feed  after  thee r  the  land  of  Canaan.  The 
infinitely  wife  God,  it  is  believed,  mufl:  have 
had,  a  defign,  vaftly  more  important  than  this, 
in  crfUbfrfrahg  a  covenant  with  Abraham*  And 
for  God  to  spppmt,  as  a  feal  of  a  national  co- 
venant, only*  the  painful  rite  of  circumcifiom. 
to  be  an  afluiance  of  enjoying  the  land  of  Ca- 
naan, does  -not,  when  compared  with  things  of 
infinitely  "more  importance,  which  are  con- 
tained in  the  Abrahamic  ccvenant,  appear 
compatible  with  the  wifdom,  and  goodnefs  of 
God'.     For,- 

3.  How  greats  or  good  foever,  irrtftemfe'lve* 
ihofe  promifes  are,  which  God  male  to   Abra- 
ham, and  his    fetd,     refpecling    Canaan,     ami 
WeffrngS   of  a  temporal    nature,  to  be  enjoyed 
they  are,  notwithstanding,  of  ftfiail  confiderati- 
on,  very  fmall   indeed,     when   compared    wit' 
fpri ritual  Heffings    promifed   in    that  covenan' 
This  one  promife,  /  zvill  be  a    God  to  thee,  an 
thy  feed  after  the e  ,exceeds,in  real  worth, and  im 
portance,  all  the    promifes  made  to    Abrahan 
2nd  Ids  feed,  which   have  for    their   objecl,  t'. 
land  of  Caaaan,  and  temporal    profperity.  Ti 
things  of  this  world  are  nothing,  and    lefs.tfr? 
nothmgj   and    vr.uhy,     when   compared     wi 
with  (pii-itual  things.    The    polfeiiion     and  e. 
jovment  of  this  wosLl,  in  all   its    glory,   is  n 
thing,  when  compared  with    the  enjoyment 
>hs  prefenec    of  Gfcd  in  Chrift.     And  tills 

*  GVtfo  17.  iv 


'S3 

Tvliat  is  promifed  in  the  Abrahamic  covenant 
That  the  Ifraelites  were  not  under  obliga- 
tion to  obferve  the  ceremonial  law,  is  not  pre- 
tended to  be  intimated,  but  what  is  urged,  ancl 
is  thought  to  be  fupported,  is,  that  a  character 
formed  by  the  practice  of  moral  virtue  which 
confiPis  in  yielding  obedience  to  moral  pre- 
cepts, was  that  which  con  diluted  them  th< 
church  of  G^d,  and  gave  title  to  prom i fed 
LlefTings.  Nor  is  it  faid,  that  God  made  no 
promifes  to  them  which  refpccled  tempo- 
ral blefiings,  and  great  outward  profperi- 
t)  ;  that  there  are  many  fuch  promifes,  ha* 
been  through  all  the  difcourfes,  admitted.  L'ut 
what  has  been,  snd  ftill  is  infilled  on,  is, 
that  the  promifes,  made  to  Abraham  and  hie 
feed  had  for  their  principal  objtel  fpiriuial,  and 
eternak  things.  Such  a  view  of  the  divine  plan 
puts  a  clue  into  our  hands,  which  will  conduct 
us  falcly,  and  confidently]  through  the  won- 
derful, and  various  feries  of  events  which  have 
taken  place,  and  are  (till  taking  place,  under 
the  holy,  and  wife  providence  of  God,  respec- 
ting the  Jews.  And  it  is  believed,  the  divine 
conduct  can  no  otherwife  be  vindicated,  in  e- 
vents  that  have  taken  place  refpe&ing  that  na- 
tion. 

But  if,  as  the  Baptifts  fay,  the  land  of  Ca- 
naan, and  great  outward  happinefs  in  the  en- 
joyment of  of  temporal  bLfiings,  were  the 
principal  objects  of  the  promifes  made  by  God, 
to  Abraham,  and  his  iced  :  and  thefe  were  to 
be  enjoyed  in  confequence  of  an  obfervance  of 
the  ceremonial  law  :  the  divine  conduct,  in  or- 
dering events  refpe&ing  his  ancient  covenant 
people  as  they  h^ve,  and  are  at  this  day  taking 
place,  is  wholly  unaccountable.  Reafon  aflift- 
ci  by  divine    reflation,    cannot  difcern    the 

propriety 


propriety,  and  rectitude,  or  goodnefs  of  the  c?i- 
vinc  conduct,  in  rejecting  the  Jews  when  he 
did,  for  they  had,  even  at  the  time  G  xd  rejected 
them,  that  religion,  which,  according  to  the 
baptifts,  God  required  of  them.  They  w^.-e 
xealous  tor  the  ceremonial  law,  even  until  their 
deftru&ion  by  the  Romans  ;  as  appears  by  ma- 
ny things  which  occur  in  the  New  Ttltametit, 
It  therefore,  circumcifion  was  appointed  bv 
God,  and  made  ufe  of  by  the  people  ot  Ifrael,aa 
the  feal  of  a  national  covenant,  and  what  gava 
them  a  title  to  the  land  or  Canaan,  it  is  not 
ken  how  God  acltd  confiftenity  with  his  own 
promifes  when  he  rejeelecl  them  :  tor  they  liv- 
ed in  the  d/iiy  praclice  of  the  religion  He  requi- 
red, according  to  the  bap;i(vs,  and  they  had,  in 
their  fLih,  the  feal  appointed  by  God,  by 
which  they  were  to  be  entitled  to,  and  to  hold, 
and  enjoy,  that  good  land  for  ever.  God  was 
therefore,  hoMen,  by  his  own  folemri  promife, 
to  continue  them  in  it.     It  :?-  fay, 

circumcifion  was  a  feal  of  a  national  covenant, 
then  national  bit  (lings  muft  be  granted,  f<>  long 
as  circumcifion  was  obferved  \  God  mull  conti- 
nue them  in  Canaan. 

The  Jews  are  brilen  cff\  are  rejected.  I 
would  thank  the  B^ptiiis,  to  give  a  rational, 
and  confident,  and  fcriptural  vindication  ot  the 
Dfvine  conduct  in  this  matter.  On  their  own 
principles, it  is  believed, it  cannot  be  clone.  If  it 
can,  it  will  throw  great  light  upon  the  fubjccl, 
which  as  it  now  (lands is  as  to  them  involved  in 
impenetrable  darknefs,  and  wholly  unaccount- 
able. The  character  and  government  of  God, 
it  is  believed  is  very  highly  injured  by  them. 
Not  through  defign,  it  is  conceived,  but  thro* 
inattention  to  the  great  fchemc  of  God  refpett- 
Lng  his  church* 

A, 


4.  For  an  admifli ->u  into  the  church,  nn- 
«Jc;  the  )id  teftament",  th«  door  was  always  <>- 
pen,  to  thofe  of  other  nations.  Tuey  muff 
howeverown  the  God  of  ITracl,  efpoufe  their 
religion*,  and  be  eircurncifed.  But  to  what 
we're  they  intitled  by  this  ?  not  to  a  lot  of  land 
Id  Cm-..'i),  bin  to  fpj  ritual  bleffings,  which 
Were  -  ■  Knifed  in  the  Abrahamic  covenant  : 
G  •  would  be  theii  G  >d.  It  they  believed  in 
the  G  )d  ex  Abraham,  and  had  the  fame  faith 
which  ^e  had,  they  had  a  right  to  the  leal  of  the 
covenant,  which  God  eftablifhed  with  him. 
And  thus  they  became  *  Abraham's  feed,  and 
heirS)  according  tg  prjm'fc  Heirs  of  fpiritual 
ble flings.  Heirs>  not  of  the  earthly,  but  hea» 
venly  Canaan. 

5.  The  controverfy  winch  the  God  of  Ifra- 
cl  had  with  his  people  at  one  time  and 
another,  was  not  on  account  of  their 
neglecjing  ceremonial,  but  moral  duties  j 
as  has  been  noticed  ;  circumcifion,  therefore, 
refpefted  fomething  more  than  the  title  to  the 
land  ot  Canaan;  and  was  detlgned  to  be  fome- 
thing,more  than  a  feal  or  a  national, or  civil  cove- 
nant ;  becaufe,by  reading  the  hiftory  of  the  chil- 
dren of  Ifrael,  we  find,  that  a  punctual  obferv- 
ar.ee  of  the  ordinance  of  circumcifion,  in  the  out- 
v»ard  tlgn,  was  no  fecurity  agaiuft  the  judg- 
ments oi  God.  Hence  appears  another  mi  (ta- 
ken nction  of  the  baptiffe,  and  by  thefe  ob- 
fer  vat  ions  their  fcheme  is  feen  to  he  very  wide 
from  the  bible  plan.  If  circumcifion  were  a 
part  of  the  ceremonial  law,  and  only  typical  of 
of  baptifm,  as  they  fuppofe,  and  an  outward 
observance  of  the  externals  of  their  religion 
were  all  which  was  necelfary  to  conftitute  the 
liiradius  the  church  of    God,  and  feiure  pro- 

nit  fed 
*  Gal,  3.  29. 


*56 

ShiTei!  bteflings,  whence  was  if,  God  was  fre- 
quently, fo  exceeding  difpleafed  whhthem  f 
whence  was  it,  they  were  fo  frequently  over- 
whelmed with  fuch  dreadful  calamities  ?  and 
whence  is  it  that  they  have.now  almofl  tor  two 
thoufand  years  groaned  under  the  diftin^uiih- 
ing  tokens  of  the  divine  anger  ?  No  nation 
under  heaven,  ever  fuff-ring  fuch  evils  as  they 
have.  Their  fufferings  are  without  parallel  in 
the  annals  ot  the  hiftory  of  any  other    nation. 

6.  Outward  cm'tmuiH,  «*  circumcifion, 
it  is  hence  obvious,  iealed  no  covenant 
bUffings  to  the  ifratlites,  and  was  not  of 
//{^  lcaft  account  in  the  fi^ht  of  God,  unltfs  there 
was  alfo  inward,  or  fpiritual  circumcifion.  The 
apoftle  fav?,  jj  -They  are  not  all  Ifraely  which 
arc  of  Ijrael.  And  again.  *  He  is  not  a  Jew, 
which  if  one  outwardly*  neither  is  that  circum- 
cifion which  is  outward  in  the  fiefj*  but  he  is  a 
Jew  which  is  one  inwardly  ;  and  circumcifion  is 
that  of  the  heart*  in  the  Jpirit  not  in  the  letter^ 
whofe praije  is  not  of  men  but  of  God,  And  to 
this  may  be  added  the  following,  t  I  know  the 
hldfphemy  of  them  which  fay  they  are  Jews y  and 
*re  not*  but  are  the  fynagfgue  affatan. 

From  the  foregoing  obfervrtions  it  is  evi- 
dent, that  circumcifion  was  not  a  feal  of  a  na- 
tional covenant,  nor  was  it  appointed  by  God, 
to  be  applied  to  the  Ifraelites,  as  a  token  or  af- 
furance  only,  that  they  fhould  enjoy  the  land  of 
Canaan.  It  was  a  feal  of  a  covenant  compre~ 
bending,  greater,  and  more  excellent  blellings. 
For  outward  circumcifion  was  of  no  worth  at 
all,  in  the  fsght  of  God,  unlefs  there  was  in- 
ly ard  circumcifion  ot  the  heart. 
5.  Obj.  Females  could  not  be  fubjedls  of  the 

feal   of  the  covenant  under   the  Old  Tefta- 

ment 

I  Rom.  9,  6.  *  Rm,  2.  28.  29.  t  Rev,  2.  9. 


!J7 

tr>ettt  infpenfation  :  but  under  the  New  fucH 
is  the  feal,  that  females,  as  well  as  males, 
may  be  the  fubjecls  of  it.  This  by  b^ptilis 
is  (aid  to  be  an  evidence  that  the  covenant, 
operating  under  the  two  difpenfations  arc 
different  :  and  that  circumcifion,  and  bap- 
tifm  are  facraments,  not  of  the  fame  nature, 
and  defum." 

Anf.  i.  From  the  apcftaCy  of  our  ruff,  pa- 
rents, to  the  nativity  of  our  Saviour,  females 
were  under  a  particular  mark  of  the  divine  dif- 
pleafure.  The  woman  firlt  finned.  From  the 
creition  to  the  time  in  which  Malachi,  the 
laff.  Old  Tellament  prophet,  lived,  is  compu- 
ted to  be  almofl:  four  thoufand  years.  In  all 
that  lo.^g  period,  few  pious  women  are  m  n* 
tioned  :  fome,  however,  who  were  very  emi- 
nent for  religion  ;  The  hiitory  of  the  NeT 
Teftament  is  (hort,  of  one  hundred  years,  vet 
many  more  pious  women  are  mentioned  in  that 
fhnrt  period,  than  in  the  long  period  under  the 
Old  Teftament.  So  was  the  will  of  God,  thai 
f.ich  fhonld  be  the  feal  of  the  covenant  under 
that  d\ fpenfatioir,  rhat  it  fhould  be  a  conftant 
admonition  to  the  fex  of  His  difpleafure  a^ainfi 
them.  H^ly  women  of  ol  1,  n:nwith(tandin<» 
this,  were  not  cut  off  from  the  blcflln.<?s  of  the 
Abrahamic  covenant,  for  G'-d  was  their  G<d, 
although  they  were  not  fubjeiis,  personally,  of 
the  feal  of  the  covenant. 

Our  Saviour  was  born  of  [he  feel  of  the  wo- 
man, He,  under  the  jjofpel,  h  is  appointed  a  fe  \\ 
of  the  covenant  of  which  women  are  capable 
fubjecls;  Smce  the  birth  of  ChH(t,  that  pir- 
ticulaf  mark  of  the  difpleafure  of  G  >d  aoaJ?.(l 
the  fex  is  removed.  Under  the  gofpel,  it  is 
generally  believed,  there  are  more  pious  women 
than  men.  In  churches  frwre  arc  generally, 
more  fitters  than  brothers, 

P  7, 


2.  Women,  under  that   difpenfation,  were  in- 
cluded with  the  men,  as  they  now  are  in  the 
civil  law,  and  many  concerns  of  life. 
When  the  command,   enjoining  circumcif- 
ion,  was   obferved  agreeably  to   the  divine  ap- 
pointment, females  were  confidered,  and  treat- 
ed as   if  they,   perfonallys   were  circumciied  : 
becaufe  they  eat  of  the  paifover  as  well  as  men. 
But  this  was  the  law,  *No  uncircumcijed per/on 
Jhall  eat  thereof.     They  covenanted,  as  did  the 
males.  || 

From  the  different  fituation  in  which  fe- 
males are  placed  :  in  regard  to  their  being  fub- 
jecls  of  the  feal  of  the  covenant,  under  the  two 
difpenfations,  it  cannot  be  proved,  that  cir- 
cumcifion,  rnd  baptifm  are  ieals  of  two  cove- 
nants efTemially  different  ;  nor  that  their  na- 
ture, ufe  and  defign,  are  really  different.  All 
ruuft  grant,  that  the  head  of  the  church  may  al- 
ter circumftantial  things  which  appertain 
to  the  covenant,  without  altering  the  nature  of 
the  covenant. 

6.  Obj.  "There  is  no  command,  or  exam- 
ple, in   the    New   Teftament,  fay  the  Bap- 
tifts   for  the  baptifm  of  infants,    it    is   not, 
therefore  warranted  by  the  Bible." 
That  there  is  not  a  command   in  the  New 
TeftameM    in   thefe  words,   Tkcu  {halt  baptize 
the  infant  feed  of  believers,    is   conceded.      But 
in  a  view    of  the  religion    which  runs  through 
the  Bible,  and  the  character  God  always  requi- 
red the  members  of  his   church  to  fuftain  :   and 
in  a  view  ol  the  ufe,  and   defign  of  circumcif- 
ion,    and   who  were,    according  to   divine   ap- 
pointment,   proper    fubjeels  of  the  feal  of  the 
covenant  under   t.he    Old    Ttftament,  and  as  it 
appears,    from  a   careful    examination   of    the 

fcriptures 
*Excd.  12.48.   |] £>^7.  29. 1 0.1 1.12. 


159 

fcriptures,  that  it  was  the  divine  dcfign  that 
whatever  was  elTential  to  the  being,  and  exifl- 
ence  of  the  church,  mould  proceed  in  one  uni- 
form, and  etlablifhed  mode,  through  time: 
there  is  evidence,  it  is  believed,  tantamount  to 
fuch  a  command.  And  indeed,  when  the 
whole  of  the  divine  plan,  as  it  is  laid  before  us 
in  the  Bible,  is  taken  into  one  general  view, 
the  command  enjoining  infant  circumcifion,  is 
a  command,  which,  as  to  the  fubjeets,  is  bind- 
ing under  the  go  (pel,  and  doest  therefore,  en- 
join the  baptifm  of  infants.  This  exhibits  a 
uniform,  and  confiftent  plan  refpecting  the 
church,  under  different  external  modes  of  ad- 
ministration, ami  all  the  different  circunpttan- 
ces  in  which  it  may  be,  in  this  world.  Nor  is 
it  (lcu  ,that  any  other  confident,  and  uniform 
plan  can  be  drawn  from  divine  revelation. 

In  giving  an  ar.fvver  to  the  above  objection, 
it  will  be  obferved, 

I.  Between  the  precepts,  and  promife?, 
in  the  covenant  God  eftablimed  with  Abra- 
ham, when  he  was  about  fetting  up  a  viiible 
church  under  the  Old  Teflameht.  fAnd  the 
directions,  and  promifes  of  our  Saviour,  whe*i 
he  commifTicned,  and  Tent  forth  his  apoftles  to 
build  the  gofpel  church,  fj  there  is  a  ftriking  a- 
greement. 

The  Abraham?*:  covenant  is  prefaced  with 
this  folemn,  and  pleafing  declaration,  I  ATvI 
THE  ALMIGHTY  GOD.  In  like  man- 
ner the  preface  to  the  commifTion  of  the  apof- 
ties  is  folemn,  and  pieafing.  ALL  POWER 
IS  GIVEN  UNTO  ME  IN  HEAVEN 
AND  IN  EARTH.  Such  important  tranf- 
actions  are  worthy  of  fuch  fclemn  introduc- 
tions. 

P  2  Ik 

*  Cs)u  17.  1. 7di2.     I)   Mzi.  28,  18.  jo.  20. 


t6o 

In   thefe     words     God     directs     Abraham, 

IValk  before  me>  and  be  thou  perfccl*  The  lot- 
lowing  are  the  directions  ^iven,  by  our  Savi- 
our, to  his  apoflles.  Go  ye  therefore  and  teach 
all  nations — Teaching  fibem  to  obferve  all  things, 
whatficver  I  hava  commanded  you.  By  thefe 
directions  the  people,  or  church  of  God  may 
fee,  what  their  character  muft  be,  in  every  agc» 

Abraham,  being  initrucled,  and  being  a 
believer,  is  in  covenant  with  God.  God  fees 
fit  to  appoint  circumcifion  a  ftal  of  the  cov- 
enant, and  directs  him  to  be  circumcifed,  and 
to  eircumcife  bis  houfhold  ,  and  that  ail  their 
i-nen-chiid-it-n,  (hould  be  crictirn£tfed>  in  Their 
general  ions.  Our  Saviour  dsre&s  his  apoHfts  j 
Go  ye  therefore  and  teach  all  naticns,  baptising 
them  in  the  name  of  the  father ,  and  of  the  fen* 
and  of  the  holy  gbajl. 

To  Abraham  and  his  feetl,  God  promifed 
his  pre  fence,  /  will  be  a  God  to  thte  and  thy  jced 
dfler thet.  The  promise  ot  uur  Saviour  to  his 
Etpofties,  and  'iheir  fucceifors,  either  in  office  or 
character,  \$  in  ihtfe  words.  Lo  I  an  tuithyoii 
alwdy  even  aula  tie  end  'J  the  WvrU. 

Jesus  Chrlii  fcnt'his  apoflles  abroad  among 
the :  iiaiious,  to  propagate  the  fame  religion , 
gud  fupport  the  farne  caulc,  and.  build  up  the 
fame  church,  which  had  tliftcd  under  the  Old 
Tcttaftttnt.  The  great  \  ian  of  God,  rtfpcct- 
fyig  his  church,  was  in  progrefflQU  :.  And  oup 
Saviour,  de&gruci  to  foakc  ufs  or  the  a  pottle?* 
and  their  fuccedors  in  office,  tora.ife  the  fpirU 
Ui'il  building  higher,  and  higher,  by  an  ad- 
vancement vi  the  lire  ut  the  church,  in  know  U 
edge,  and  hoiintfs,  *  It'll  we  ad  come  as  the 
upvltle  fay&i  fpcak.ing  or  the  church,  in  the  uni- 
ty :f  the  full  by  and  of  the  kntikUdfp  efftbejon   f 

■  m.  4  hi 


i6i 

God,  unto  a  perfect  many  unto  the  meafu>-e  oftm 
Jlaturc  cf  the  fulnefs  of  ChriJ}.  Our  Saviour, 
therefore,  when  he  commiflioned  his  apnftlea 
brings  into  their  view,  many  of  the  fame  fenti- 
menis,  which  he  exprefTed  to  Abraham  when 
he  eftablifhed  his  covenant  with  htm,  to  remind 
them,  that  the  fame  glorious  work,  ho\yzx\d ^fci'n^c 
■I'Lh'gioiio  was  CL ill  progrefllng,  which  was  ex- 
preflVdin  the  Abrahamic  covenant  :  the  chri(U- 
an  church  mui\  practice  the  fame  religion, 
which  he  in  that  covenant  required  of  Abra- 
ham, and  his  feed. 

The  baptifts  will  here  object  perhaps,  and 
perhaps  fay,  fi  Our  Saviour  when  he  fent  his 
apoftles  to  preach  the  go/pel  to  every  creature  9 
and  buildup  the  chriflian  church,  did  not  en- 
join it  on  them,  nor  fo  much  as  give  them  li- 
berty to  baptize  infants,  but,  as  he  was  now 
giving  them  directions,  refpecling  their  future 
conduct  as  officers  in  the  church,  he,  certainly 
would  have  informed  them,  had  it  been  his 
mind,  that  the  infants  of fuch  as  are  members  of 
the  vifible  church  Jhould  be,  baptized  t  he  d«e& 
not,  however,  dire-it  them, ^baptize  the  infant 
feed  of  believers,  there  is  therefore,  no  war- 
rant for  it." 

To  fuch  an  objection  it  is  replied.  If  before 
this  timer  Jefus  Chrift  had  had  no  church  in 
this  world,  and  no  covenant  of  grace  had  been 
made  with  it  and  in  operation  ;  and  no  feal  of 
Vhat  covenant  appointed  by  God;  and  if  the 
proper  fubjects  of  it  had  not  been  fpecified,and 
their  character,  and  fit  n»»  to  ft,  parti  u'arly  defirr- 
fed,  by  God,  in  the  Old  Tefbment,  it  is  rea- 
fonableto  fuppofe  he  would  have  given  expli- 
cit directions  to  his  apouies  ~  and  informed 
them  that  the  infant  feed  of  thofe  who  a?e 
members  of  the  vifible  church,  lud,  or  lud  not, 

P3  s 


1 62 

a  right  to  be  baptized.  But  many  thou  fan  ds  of 
years,  before  our  faviour  fent  his  apoltles  to 
f reach  the  go/pel  to  every  creature,  the'  church  of 
Chrift  had  been  in  exigence, — the  covenant  of 
grace  had  b?en  in  operation, — a  Teal  of  it  ap~ 
pointed  by  God, — by  him,  who  were  the  pro- 
per fubjecls  of  the  feal  had.  been  dated, —and 
the  proper  qualifications  for  church  rr.ember- 
fliip  had  been  defined,  fufficiently,  plain,  and 
decided,  Our  Saviour,  therefore,  when  he  fent 
his  apofldes  to  chriftianize  the  nations,  ieaves 
the  matter,  in  regard  to  infants,  juft  as  it  al- 
way  had  been.  The  apoftles  well  knew  what 
bad  been  the  practice  of  the  church,  all  along, 
in  reference  to  the  eircumcifion  of  infants,,  and 
what  were  the  divine  directions  upon  this  fub- 
je6t  ;  and  therefore,  they  would,  naturally  con- 
clude what  their  practice,  in  regard  to  infants. 
mud  be  under  the  gofpel  ; ina&nuch  as  the  head 
of  the  church  had  given  them  no  dire&ions, 
contrary  to  thofe,  which  were  eflablifhed  by 
himfelf,  under  the  Old  Teftament.  Under  that 
difpenfation,  infants  were  included  with  their 
parents,  thee ,  and  thy  feed,  and  as  they  were 
not  feparated  from  their  parents  by  any  thing 
faid  by  Jefus  Chrift,  they  would  infer,  that  un- 
der the  gofpel  it  Is  yen  and  your  children.  And 
that  the  apoftles  fo  underftood  the  matter  w  ill 
appear  when  it  is  obferved. 

2.  What  Peier  fald  to  his  hearers  when  he 
preached,  and  baptized,  the  firft  time,  as  a  mi- 
nifter  of  [efiis  Chrift,  under  the  gofpel  difpen- 
fi)tton,  agrees,  ega-Aly,  with  what  God  faid  t3 
Abraham  when  he  eflabliuHed  the  covenant 
with  him. 

In  the  Abrahamic  covenant,  God  prom i fed 
tobe  a  God  to  Abraham,  and  his  feed.  His 
fevd  are  as,  really  included    in  the  covenant,  as 

Abraham 


Abraham  himklf.  If  they  had  Abraham's 
character,  they  were  Abraham's  feed  ;  and  fo 
the  character,  and  pomife  was  to  run  on  from 
one  generation  to  another.  Agreeably  to  this, 
God  gives  him  this  direction.  *  He  (bat  is 
eight  days  oldjhall  be  circumcijed  among  you  every 
man-child  in  your  generations.  The  children 
of  believing  Abraham  are  included  in  the  cove- 
nant with  him,  and  on  account  of  his  faith, 
God  directs  him  to  put  the  feal  of  the  covenant 
on  them,  and  fo  according  to  the  plan  fixed  b-y 
God  under  the  Old  Teftament,  it  was  to  pro- 
ceed one  generation  after  another,,  through 
that  difpenfation  :  thofe  who  were  in  covenant 
with  God,  their  children  alfo  are  confidered, 
a»d  treated  as  in  covenant.  Thus  it  continued 
to  the  time  when  the  gofpel  difpenfation  was 
let  up.     To  this  we  are  now  come, 

On  the  day  of  pentecoft,  v/hen  the  apoftles 
were  filled  with  the  holy  Ghoft,  Peter  preach*- 
ed.  The  effect  of  his  fermon  on  his  audience 
was,  j|  They  were  pricked  in  the  heart,  and  /aid 
unto  Peter  and  the  refi  of  the  ap-fiies,  Men,  and 
bretheren  zv hat  flail  we  do  !  An  anfwer  to  this 
queflion  is  made  by  Peter  in  thefe  words.  Re- 
panly  end  be  baptized  every  one  of  you.,  in  the  name 
of  J  ejus  Chrij}.  The  realon  he  affigns  is, — For 
the  promife  is  to  you  and  your  children.  Peter  in 
thefe  words,,  ftates  this  matter  to  be  in  the  Jitu- 
ation  as  it  was  fixed  by  God  in  the  Abrahamic 
covenant  :  and  to  that  he,  evidently  has  refer- 
ence, in  this  ftatement.  There  it  is  thee  and  thy 
feed.  Here  it  is,  Tou  and  your  children.  That 
Jewifh  parents,  anxious  for  the  fpiritual  wel- 
fare o\  their  children,  and  now  mire  fo  than  e- 
ver  before,  would  wifli  to  know  what  their  il- 
UiAttpn  would  be,  in   this   new  difpenfation,  is 

very 
*Gen..  17.  12    il  i;7.  2.  37.  38-  39. 


1 64 

very  nattifaT  Jo  fuppofe.  And  by  what  Peter 
fays  there  is  reafon  to  believe, enquiry  was  made 
npon  the  fubje&.  He  tells  them,  lt  they  would 
be  iu  the  fame  fituition  under  the  new  difpen- 
fation,  they  were  under  the  old.  They  were 
then  included  id  the  covenant  with  their  pa- 
rents, and  To  they  will  be  now.  Their  right  to 
the  Teal  of  the  covenant,  under  that  difpenfati- 
on,  refulted  from  the  character  of  the  parent, 
and  this  will  (til!  be  the  cafe  under  the  gofpel  ; 
for  it  is  the  fame  covenant,  ar.d  the  fame 
church  ;  the  feal  only  is  altered.  The  duties 
are  the  fame,  and  fo  are  the  fpiritui),  privi- 
leges, and  bleilings.  The  religion  is  the  fame, 
aad  To  are  its  comforts,  its  enjoyments,  and  its 
fruits.  In  the  external*  adminidraticn,  con- 
fiits  the  piir.cipal  diTcrenc,  as  to  thefe  things, 
between  the  two  difpenfations.  The  appen- 
dages of  the  covenant  are  altered,  but  the  inter- 
nal, and  fpiritual  part  is  the  fame.  The  chil- 
dren of  believing  parents  then  had  a  right  toths 
feal  of  the  covenant,  and  fo  they  have  now.  The 
promife  is  to  you,  and  to  your  children,  as  it  al- 
ways was,  fo  it  always  will  be.  The  feal  of 
the  covenant  is,  therefore  to  be  applied  to  per- 
sons of  the  fame  defcription,  to  which  it  was- 
applied  under  the  Old  Teflament. 

That  the  apoitles  did  baptize  infants,  no 
£mall  degree  of  evidence  lies  in  the  following 
obfervations.  Some  well  authenticated  faciei 
will,  however,  be  first  mentioned.  This  is  one. 
The  Jews,  generally,  were  bitter  enerr.ies  to 
the  apoftles  :  they  puifued  them  from  place  to 
place,  with  a  perfecuting  fpirit,  and  were  al- 
v/ays  watching  them,  that  they  might  find  fume- 
thing  whereof  to  aceufe  tl.em.  The  Jevv-^ 
were  exceedinly  prcud  of  their  priviledges  z'  < 
advantages.  IVe  be  Abrahams  feed,  [dy  they, 
and  were  never  in  bondage  to  any  man.  An- 
other  well  known  f&&  is.  ths  following 


i65 

To  perfuade  people  to  renounce  habits, 
to  which  they  have  been  long  accullom- 
cd,  is,  extremely  difficult.  Thefe  things  being 
premifed  :  it  will  now  be  fuppofed,that  if  the  a- 
pofiles  as  they  travelled  about  the  country,  teach- 
ing, and  baptizing,  had  uniformly,  refufed  to 
baptize  infants,  have  we  nut  reafon  to  believe 
it  would  have  made  an  uproar  among  the  peo- 
ple ?  certainly  we  have.  The  Jews  hated> 
moft  bitterly  the  apodles  and  the  religion  they 
taught,  Now  if  thefe  men,  fo  hated,  and  def- 
pifed,  as  were  the  apoliles,  had  made  fuch  an 
innovation,  on  the  ancient,  and  un'tverfal  prac- 
tice of  the  church,  refpe&ing  infants,  which 
hid  been  in  ufe  nearly  two  thoufand  years,  the 
Jews,  it  is  p/efumed,  would  not  have  pall  it 
over  in  (Hence.  They  would  have  animadverted 
on  the  conduct  of  the  apoftles,  feverely  i  they, no 
doubt,  would  have  differed  perfeculion  on  this 
account.  But  there  is  not  one  folitary  inftauce, 
in  the  acts  of  the  apoftles,  nor  in  the  epifllcs, 
in  which  their  conduct,  in  this  matter  \3  repre- 
hended'even  by  their  word  enemies.  And  the 
teafon  is  obvious.  Peter  took  early  opportuni- 
ty to  prevent  any  uneafinefs  in  the  minds  of 
people,  on  the  fuhjecf.  In  the  audianceofa 
large  concourfe  of  people,  on  the  day  of  penti- 
coau,  when  he  firft.  officiated  as  a  m'.niiter  of 
Chrift,  Peter  determines  the  matier  as  to  infants 
by  declaring,  The  pram:fe  is  to  you  and  your 
children  \  under  the  prefent  difper.fation,  as  it 
was  under  the  Old  Ttftament.  In  the  epif- 
lies,  in  the  New  Teflament,  we  find  there 
!  were  altercations  about  circumcifion,  whether 
\\  ought,  or  ought  not  to  be  adminiferec,»  Bui 
I  there  are  no  altercations  about  the  baptizing, 
I  or  r.ot  baptizing  of  infants.  Which  concludes 
1  ftrongly  in  favor  of  their  being  baptized,  inas~ 
gK&has  infants  were  by  dtviae  crdcr    pforjLL 


i66 

fubje&s  of  the  feal  of  the  covenant,  under  the 
former  difpenfation.  And  had  they  been  ex- 
cluded in  the  new  difpenfation,  we,  moft  cer- 
tainly /hould  have  heard  fomething  about  it, 
from  the  quarrelfome  Jews. 

But  further  attention  will  be  paid  to  this 
text  *  For  the promife  is  to  you,  and  your  chil- 
dren, a nd  to  all  that  are  ajar  off.  The  pro- 
mife in  the  covenant  is  not  now  confined  to  the 
Jewifh  nation,  but  it  is  extended  to  all  that  are 
afar  off.  By  this  phrafe  the  apofile  means  the 
Gentiles.  So  he  defcribes  their  (late  before 
they  embraced  chriftiantty.  .j  Ye  ivho  were  forne- 
times  afar  ofl\  are  made  nigh  by  the  blood  of 
Chriji.  To  the  Gentiles,  as  the  apoftle  rep  re- 
fen  ts  the  matter,  is  the  promife  extended,  un- 
der the  gofpel,  ami  to  their  children,  if  they  bz 
called  by  the  grace  of  God.  Thus  keeping  up* 
the  idea  through  the  whole,  that  children  in 
confequence  or  the  character  of  their  parents, 
and  their  (landing  in  the  church,  have  a  right, 
and  the;  fame  claim  to  baptifrn  under  the  gofpel, 
which  they  had  to  circumcifion  under  the  Old 
Telcament.  If  the  parent  be  by  the  grace  of 
God,  called,  and  then  unites  with  Chrift's  vifi- 
ble  church,  the  promife  is  to  his  children  :  his 
character  and  (landing  being  what  it  is,  his  in- 
fant feed  have  a  right  to  be  baptized. 
3.  God  directed  to  circumcife  houlholds,  un» 
der  the  Old  Teftament.  under  the  New,  the 
the  apoftlcs  baptized  hou Avoids  ;  in  this  ref- 
pect  under  the  two  difpenfations,  there  is  an 
agreement,  in  regard  to  applying  the  feal  of 
the  covenant. 

Mo  us  hold  circumcifion  was  injoined  on 
Abraham.  4[  He  that  is  born  in  thy  houje,  and 
he  that  is  bought  with  thy  money,  mujl   needs  be 

circumcijed 
*  Ad.  2.  30.   J  Eph.  2.  13.  %  Gen.  21.  13. 


i6y 

tircumcifed.  Abraham,  therefore,  agreeably  to 
this  direction, circnmtifed,  the  J  elf -fame  day,  all 
the  males  in  his  family.  ||  It  a  ftranger  would 
keep  the  pafTover,  he  mult  be  circumcifed,  and 
alfo  his  ho!ilh'>!  I.  t 

Housholds  were  baptized  bv  the  apof- 
tles.  The  jailor's.  %  A. id  Lydia's.  §  And  the 
houJJjold  of  Stephanas.  <] 

Circumcision  and  bap'.ifm,  it  hence  ap- 
pears, are  adminiftered  on  exactly  the  fame 
plan  :  both  were  adminiftered  to  houthcids. 
It  may  hence  be  concluded,  thrt  they  are  feals 
of  the  fame  covenant  ;  becaufe  applied  to  per- 
sons of  the  fame  description,  &  under  like  cir- 
cumftances.  They  are  therefore  facraments  of 
the  fame  nature,  ufe,  and  defign,  For, 

4.   The   fpiritual   meaning,   and  import  of 
circumcifion,  and  biptifm  is  the  fame  :  they  a- 
grce  in  their   fpiritjiaJ    fenfe,    and     meanirg. 
Under  the  Old  Teftament,  when  circumcifion 
was  the  feal  of  the    covenant  of  grace,  regene- 
ration is  (XprefTed  by   the  term    circumcifion  ; 
as  has  been  already  noticed.     Thus   it   is  faid, 
**  Citcumcife  therefore  the  forefldn  of  your  hearts, 
and  be  no  more  fiiff-necked.      Again,  ]|    j|.    The 
LORD  thy  God  will   circumcife   thy  heart,  and 
\  the  heart  of  thy  jeedy  to  love  the  LOUD  thy   God 
\with  all  thy  heart. — By  the  word  circumcifion, 
'as  the  apodle    nfes  it,    is  meant,   regeneration. 
Iff  PFe  are  the  circumcifion,    (the    regenerate) 
[who  worfhip  God  in  the  /pirit.      S:)  alfo  Tt  is  ufc 
ed  in   thifj   place.      §§    In  whom  alfo  ye  are  cir- 
cumcifed with    the    cir  umcifion    made     without 
\handsfn  putting  off  the  body  of  the  fins  ofthefefh, 

by 

\  Gen.  .17,  23.  t  Ezod.  1 2.  48.  49-  %  dels. 
1 6.  33,  §  Acts.  16.  15.  |i  1.  Cor.  1".  16. 
**  Deut.  10.  (|.  I)  Deut.  30.  6.  tt  Phil.  3.  3. 
§§  Col.  2.  11. 


i68 

hffo  rircumclfion  of  Ch  rift.  The  term  uncir* 
cumcifion  is  fomerimes  ufed  tor  a  ftate  of  un- 
r^generacy.  As  in  the  following  places  *f  Ye 
have  brought  into  my  fan&uary  Jlrar.gers  uncir- 
eumcifed  in  heart.  Thus  faith  the  LORD,  rj§ 
Jlranger  uncircumcifed  in  heart  ,-jhdl  enter  into 
tnyfancluary.  Stephen  the  fir  ft  chriftian  mar- 
tyr, in  his  defence  before  the  council,  makes 
life  of  the  word  in  the  fame  fenfe.  *Yefliff-neck» 
ed>  and  uncircumcifed  in  hearty  and  ears,  ye  do 
always  refift  the  holy  Ghojl — Thus  it  is  feen  chat 
the  ftgn,  circumciiion,  is  ufed  for  the  thing  fig- 
nined  by  it,  which  was  regeneration.  It  is 
thus  dfe«i  in  the  Old  Teftament  ;  and  in  the 
New  too,  fomctimes,  when  reference  is  had  to 
the  Jewifti  inftitutions,  or  in  fpeaking  to  the 
Jews. 

Baptism  or  to  be  baptized,  is  ufed  in  trie 
New  Tefbment  for  regeneration,  baptifm  be- 
ing under  this  difpenfation,  the  leal  of  the  co- 
venant of  grace.  This  manner  of  ufing  the 
word  baptifm,  in  the  New  Teflrament  is  not 
unfreqnent.  Two  inftances,  onlv,  wil!  be  noti- 
ced. One  is  the  following  |j  Know  ye  nst, 
that  fo  many  of  us  as  Were  baptized  intojefus 
Chrijly  vjere  baptized  into  his  death  ?  Therefore 
we  are  buried  uith  him  by  baptifm  into  death; 
that  like  as  Chrijl  was  raifid  up  from  the  dead  by 
the  glory  of  the  father,  even  fo  alfo  we  jhould  walk 
in  ttewnefi  of  life  ;  for  if  we  have  been  planted  to 
get  her  in  the  like  nefs  of  his  death  we  (hall  be  alfo 
in  the  likenefs  of  his  rejurreclion.  The  other 
text  is  the  following,  t  Buried  with  him  in  bap- 
i'fm,  vjhrrein  alfo  ye  are  rifen  with  him  (JeO'S 
Chr-fty  through  the  faith  of  the  operation  of '  G'.d 
who  hath  raffed  bin:  from  the  dead. 

The  baptifts,  greariji     abufe    thefe   p.lsg^s 

of 

^    Ezeh.  4.  4.  7.    antr)    *  A  l.-j.  rr. 

I  Rom,  6.  3.  4.  5.  1  QjL  2.  12. 


i6c> 

of  fcripturc,  it  is  believed,  by  attempting  .TO 
prove  from  them,   that    ioimerfion  is   theonly 

proper  mode  of  ad  mini  fieri  ng  baptifm  under 
the  gofpeh  That  the  at  oftle  has  reference  wholly 
tofpintualbapufmorregencratiori/and  not  at 

all  to  water  baptifm,  is  esfy  to  he  fee n  when 
we  enter  into  the  fpirit,  of  the  clefign,  of  ihea- 
poftk  ;  for  he  is  here,  not  teaching  tbofe  chris- 
tians, who  were,  once  heathens,  how  they  mult 
be  baptised,  but  how  they  became  ehnftians. 
nor  does  he  fay  one  word  about  water  bapulm, 
ineitherot  thefe  parages,  but  be  is  treating 
wholly,  on  fpiritual  baptifm,  or  regeneration, 
and  a  new  and  holy  Hie, 

Four  inftar.ces  have  now  been  adduced  out 
of  the  Old  Teftaoient,  which  have  been  com- 
pared with  what  we  find  in  the  New.  All 
which  conclude,  ftrongly,  in  favour  of  the  bap- 
tifm of  infants.  The  initrucVions  ar.d  directi- 
ons our  Saviour  gave  to  his  apoftles,  when  he 
fent  them  to  teach  all  nations,  and  build  up  the 
gofpel  church,  compare  very  particularly,  with 
the  dlreaion  God  gave  to  Abraham,  when  be 
faid  tValk  before  me,  and  be  thou  pftfeB^ which 
is  descriptive  of  the  charader  he,  and  his  fee*', 
weretciudainin  all  their  generations.  A.fo 
what  Peter  faid  to  his  hearers  whtn  he  preach- 
ed, and  officiated  the  full  time,  under  his  new 
commillion  ;  telling  them;  The  'pr  off  tip  isU 
you  and  to  your  children,  compares  exactly  Wii  h 
what  God  faid  to  Abraham,  /  uiilve  a  Godts 
thee,  and  thy  feed  after  thee.  So  alfo  the  bapti- 
zing hoi:m:U!s,  under  the  New  rdtamei  t 
riifpenfation,  is  conformable  to  circumciflng 
houfliolds  under  the  Old  Teftament,  which  d;^ 
reaion  God  gave  to  Abraham.  And  the  Fpi- 
ritual meaning  of  baptifm,  and  ajrjumcifion  is 

the  fame.  _ 

O  By 


170 

By  thus  comparing  thef'e  things  together,  the 
connexion  between  the  two  Teframems  is  feen, 
in  regard  to  the    fubject   before   us.     And  it  is 
hence  obvioufly  clear  that  the  New    Teftamsm 
takes  up,    and    proceeds    upon,    the  very  fame 
plan,  which  God  eltablimed    in  the  Old,  in  re- 
gard to  the  character   of    thofe   who  ate  mem- 
bers of  his  vifible  kingdom  :  and  in   regard,  al- 
fc?  to  thofe  who  are  the   proper  fubjtcls  of  the 
feal  of  the  covenant.     The  fame  character  was 
then  required,  which  is  now,  and  the  fame  per-* 
fons  are  now  fubjecls    of    the    feal   of  the  cove- 
nant, which  were  then.     It  hence  appears  that 
God,  who  firft:  fet  up  a   vifible  church,  fo  con- 
certed the  plan  refpecling  it,  that  the    necefTity 
of  any  new  order,  command  or  law,  refpecling 
qualifications  for  church-memberihip,  and   alio 
refpecling  infants  being  proper  fubjecls  of bap- 
tifm,  under  the  gofpel,  was    foreclefed.   When 
God  ei'tablifhed  the    covenant  with   Abraham, 
and  appointed  a  feal  of  it,  his  infant  ized  were 
included  in  the  covenant,  and   mentioned,  par- 
ticularly, as  proper  fubjecls  of    its  Seal,  and  it 
appears  to  have  been    the    defign  of   God,    that 
the  ktd  of  believers,  fhould,  in  all  ages,  as  was 
then  fixed  by    the    divine   order,    be    included 
With   their  parents  in  the  fame   gracious  cove- 
nant.    If  not,  why  is  not  the   mind  of  God,  in 
this  matter,  plainly  exprelled  ?  why  are  not  in- 
fants, in  as  plain  terms  cut  off,    by   God,  from 
aright  to  the  feal  of    the   covenant,   under  the 
New  Teilamenr,  as  they  are  placed,  by  him  in 
actuation,    under    the  Old  Tegument,  to  be 
the  proper  fubjecls  of  the  feal  of  the  covenant  ? 
But  this  is  not  done. 

If  it  were  the  mind  of  Chrift,  (hat  the  in- 
fant feed  of  thofe  who  are  members  ol  the  vifi- 
ble Church,  thourd  not  be  fubjecjs  of  the  feal  of 

the 


I7I 

the  covenant  of  grace,  under  the  gofpet,  his  fi- 
lence,  in  this  matter,  when  he  was  /peaking  to 
his  apoftles  of  the  things  pertaining  to  tic 
kingdom  of, GW,  and  giving  them  directions  tor 
their  future  conduct,  is  altogether  unaccount- 
able. If  fo  great  a  change  were  to  be  made,  in 
the  church,  as  to  the  fubjecls  of  the  fealiog  or- 
dinance under  the  gofpel,  as  the  baptifts  plead 
for,  it  is  reafonable  to  fuppofe  that  our  fa  v  sour 
would  have  not  barely  given  fome  bints  of  it, to 
his  apoftles,  but  expresTed  his  mind  in  terms 
p!ain,and  explicit.  But  nothing  is  fait!  by  him 
from  which  they  conclude,  that  the  infants  of 
fueh  as  are  members  of  the  church  ihould  not 
be  baptized. 

That  they  were  to  be  baptized,  was  the 
fenfe  in  which  the  apoftles  underdood  our  Sav- 
iour, and  the  mind  of  God,  generally  made 
known,  is  evident  by  v.  hat  Peter  faid.  1  he 
prcm'fe  is  to  you,  and  your  children,  now  under 
the  gofpel  as  it  was  before  the  new  difper.fatton 
"was  fet  up.  And  the  promife  extends  to  tf  e 
Gentiles,  alio  and  their  children,  if,  by  the 
fpeciai  grace  of  God,  they  be  called,  and  unite 
with  His  church.  It  is  hence  evident,  that  it 
was  the  defign  of  God,  that  the  duty,  and  the 
privilege,  and  the  promife,  as  they  refpe£fc  be- 
lieving parents,  and  their  children,  fhould  pro- 
ceed parallel  with  each  other  ;  and  go  on  uni- 
formly in  every  ac^e,  through  all  ages,  and  all 
circumftances,  and  under  different  difpehfations 
of  the  church,  before  Ciirift  came,  and  after- 
ward. 

Is  it  w,  t,  then  prefumption,  high  handed  pre-* 
fumption,  indeed,  for  man,  ignorant  man,  to 
repeal,  or  fet  a  fide  a  law,  enacted  by  the  author- 
ity of  JEHOVAH  ?  To  dy  that  is  wrong, 
which  Gad  fays  is  right,  i3  not  this  charging 
Q.3  Gc'4 


I  72 

(yd  fooliuV.y  f  God  did  command  the  circura- 
cifion  of  infants,  and  the  law  is  not  repealed,  in 
reference  to  the  fubjecls  of  the  foaling  ordinance 
&nd  God,  only  has  a  right  to  repeal  ir.  The 
command,  therefore,  in  its  genuine  ciefign,  is 
full  in  full  force,  If  the  baptifts  w^ll  fhevv  Ly 
the  Bible,  that  God  has  revoked  the  order,  as 
to  the  fubj?c~ls,  we  will  give  op  the  difpute  i rrv- 
mediate!/.  D i  t  this  they  cannot  do.  In  the  New 
Teftarr.ent,  there  is  nothing  faid,  refpecting 
thofe  who  wers  the  fuhje<9ta  of  the  feal  of  the 
covz^mi  Gad  made  ivhh  Abraham,  contrary 
lo  what  He  then  eitablifliad,  as  a  rule  of  pro* 
reedure  for  Abraham,  and  his  feed.  The  com- 
mand, therefore,  is  (till  binding,  and  will  be, 
uniH  the  head  of  the  chnrch  (hill  order  it  other- 
wife.  We  muPi  receive  and  practice  upon  re* 
};gious  infUtutiorts  as  1  he y  are  eftabliuhed  by 
God.  And  until  we  are  taught  of  her  wife  by 
Him,  we  /my?  believe.  That  the  Infants  ofjuch 
as  are  members  of  the  vlfble  church  are  to  be 
baptized. 

7.  Obj.'<TKEOld  Tedament,  fay  the  Bap- 
tifts  is  obfo'etc,  and  to  argue  from  that,  to  the 
New  Tefhment,  is.rjot  adtfiiffible,  in  this 
Cife  :  The  p^fB&imjing  gathered  from  the 
Old  Teltament,.  and  iheconclajtons  for  prac- 
tice brought  into  the  New,  we  cannot  admit 
tlie  cr.ifeq-.unce,  th.it  the  Bible  warrants  the 
baptifm  of  infants,  becauft  there  is  no  com* 
maud  or  example  tor  it  in  the  New  Tefta- 
mervt  :  and  a  command,-  or  apofto lie  example 
we  demand  in  order,  to  fupport  the  fentiment 
end  practice.51 

1.   Ans.  That  there  is  no  command,  in  the 
?\Tew    Teiummt  enjoining  the  baptifm   of  in- 
fants, is  admitted  :  but    as  it  has  been  obftrved 
there  is  t!i»S.   which  is   tantamount  to  a   com- 
mand, 


!73 

mand,  ir  the  divine  plan  through  the  Bible,  be 

taken  info  view.  Upon  th:s  idea  fo  much  has 
been  obferved,  nothing  further  will  here  be  ad- 
ded. 

2.  God  gave  directions  for  circpftocifuig 
houihholds,ss  has  been  obferved  ;  and  baptising 
houfhholds  was  practiced  by  the  apoftles.  Houf- 
holds  arecompofed, generally, of  adults  &c  infant?. 
The  conclufion,  therefore,  is  that  they  baptized 
infants,  This  being  the  cafe.fbr  the  baptifm  of 
infants,  there  is  an  apoitolic  example  :  But 
whether  this  be  fact  or  not,  there  is  evidence 
fufficient,  it  is  conceived,  from  the  general  plart 
revealed  in  the  word,  of  God  respecting  His 
church,  to  prove  that  the  children  of  vifible  be- 
lievers, have  a  right  to  baptifm,  on  account  of 
the  fetation  they  (land  into  their  parents. 

3,  This  part  of  the  objection,  "  To  argue 
from  the  Old,  to  the  New  Teftament"  is  fo 
extremely  weak,  and  directly  in  the  face  of 
fcripture  precedent, that  no  notice  would  be  taken 
of  it,  if  it  were  not  defigned,  by  the  bapiiffs,  to 
militate  agat nft  a  truth  judged  to  be  highly  im- 
portant in  the  christian  fcheme.  Arguing  iroth 
the  Old  Teftament  was  frequently  practiced  by 
our  Saviour,  and  his  apoftles.  The  infpired 
writers  of  the  New  Teftament,  for  illiiflration, 
or  confirmation  of  what  they  wrote,  cite  para- 
ges cut  of  the  Old  Teftament,  and,  often  refer 
back  to  it.  This  is  a  practice  iO  very  common 
in  all  parts  of  the  New  Teftaraent;  one  exam- 
ple, only,  will  be  mentioned.  John  Baptifr, 
at  a  certain  time,  Pent  two  of  his  riifciplcs  to 
our  Saviour  with  this  qiteftion  *  An  thru  he  that 
Jhould  awe,  or  do  we  look  for  another  f  He  does 

ret  give  them  a  direct  aiifwer,  but  Pays,  Go  arti 
Jhew  John  again  ihofe  things  which  ye  do  bear, 
and  fee  :  the  Mind  receive  their   (fchf*  and 

*  Mat.  ll.  %,  to-  §> 


174 

tame  walk,  the  lepers  are  cleanfed,  and  the  deaf 
kear>  the  dead  are  raijed  up,  and  the  poor  have 
the  go/pel  preached  to  them.  O.ir  Saviour  by  this 
refers  thefe  difciples  to  the  Oid  Teftament,  for 
evidence  of  his  Mefliahmip.  What  they  now 
faw,  asd  heard,  they  mull  compare  with  the 
propecies  which  fpake  of  the  character,  and 
woiks  oi  the  Mcfinh,  and  hence  gain  evidence 
■who  He  was  they  were  then  converting  with, 
v/ho  faid,  and  did  thofe  things,  thty  now  iavr 
and  heard.  From  hence  they  were  to  learn 
that  KE  was  the  perfon  repreiented  by  prophe- 
cy in  the  Oid  Teftament,  that  fhould  come,  in 
the  character  o^  the  Mefliah,  and  they  were  to 
look  for    no  other* 

In  thefe  words  our  Saviour  directs  the  Jews 
*|  Search  thefriptures.  By  St.  Paul  the  Here- 
sns  are  commended,  becaufe  they,  t  Searched 
<be  fcriptures  daily  whether  thefe  things  were  fo. 
No  fcriptures  were,  at  that  time,  extant,  but 
?lie  Old  Ttttament,  only  \  and  to  them  thefe 
pa Mages   refer. 

The  Baptifts,  therefore  ought  to  be  cautious 
how  they  contradict  our  Saviour,  and  the  in- 
spired pen-men  of  the  New  Teftament,  by 
laying  we  mud  not  argue  from  the  Oid  Tefta- 
ment to  the  New.  The  gofpcl  difpenfation 
v/as  at  that  time,  fet  up,  or  it  was  not.  If  it 
v/ere  not  fet  up,  then  it  did  not  commence  with 
tfre  preaching,  and  baptifm  of  John,  as  the  bap- 
lifts  fuppofe,  If  it  were  fet  up,  the  Old  Tcf- 
jnent,  t h .- y  fay,  is  of  little  or  no  ufe  under  the 
^ofpel.  Bit  our  Saviour  directs  the  jews  to 
Search  the  fcriptures,  viz.  of  the  Old  Tefta- 
tne'vA.  This  rhconfi(tency,  the  Baptifts  a;e  de- 
fir-d  to  ivcor.cile,   if  they  can. 

If  we  may  not  under  the  gofpal  difpenfation 

recur 
8  !«h'  5-  32-  t-4*£i  17.  U2 


r75 

rrcnr  to  the  OKI  Teftament  in  fupport  of  any 
religious  fentiment,  or  in  vindication  of  any  re- 
ligious practice,  in  fuch  inftinces  where  there 
is  iio  poflltive  command  in  the  Njw  Teftament  -7 
the  Baptifts  are  afked  on  what  they  ground  their 
conduct, in  obferving  the  chriftian  fabbath.  Ma- 
ny of  them,  it  is  true  give  it  up,  and  confident- 
ly affirm,  that  the  church,  under  the  gofpel, 
is  liberated  from  an  obfervance  of  a  fabbath* 
In  this  they  are  perfectly  confident  with  them-. 
felves,  though  not  with  the  fcheme  of  chridian- 
ity.  There  are  others  of  them,  however,  who 
not  fo  blind  with  error,  and  prejudice,  yet  re- 
tain a  refpect  for  the  LORD's  day.  But  they 
are  inconftftent  with  their  own  fcheme,  Their 
appropriate  fentiments,  would  be  more  harmo- 
nious, and  confident,  with  themfelves,  if  they 
ftiould  univerfally  reject  the  idea  of  a  fabbath 
under  the  gofpel.  So  long  therefore,  a?  they 
plead  f;jr  it,  they  a&  inconfiftently,  with  their 
own  fcheme  of  religious  fentiments. 

The  work  of  creation  being  completed, 
God  immediately,  inftituted  a  fabbath.  Men- 
tion is  made  of  the  fabbath,  fundry  times,  # 
before  the  taw  was  given  on  mount  Sinai. 
When  the  law  was  there  given,  it  is  fo  expref- 
fed,  as  gives  evidence  that  the  day  was  well 
known  to  the  Ifraelites  :  it  was  an  old  law  re- 
vived, not  a  new  one, 'then  firft  enacted.  God 
therefore,  fays  ||  Remember  the  Sabbath  day. 
Being  placed  as  it  is  among  the  other  moral 
precepts,  it  is  believed  to  be,  as  the  reft  are,  of 
perpetual  obligation.  But  this  lavw  is  not  revi- 
ved under  the  gofpel,  by  a  new  precept,  by 
Cluiit,  or  his  apoitles.  It"  therefore,  we  may 
not  argue  from  the  Old  Teftament  to  the  N»\r 
in  moral  matters,  the  church,    under  the  gofpel 

is 
*E'mJ.i6. 23.25.Jifr;  |&irWl.ao.8. 


is  liberated  from  an  obfervance  of  a  faubath, 
To  be  confident  with  their  own  mode  of  rea- 
foning,  the  Baptifts  therefore  muft,  neceflarily, 
give  up  the.  christian  fabbath.     Again. 

Baptists  admit  females  to  the  Lord's  Hip- 
per. On  what  ground,  it  is  afked  ?  They 
have  no  warrant  to  admit  them  to  the  Lord's 
table,  by  any  precept,  or  example,  in  the  New 
Teftament.  Their  conducl,  in  this,  is  entire- 
ly arbitrary  :  and  more,  it  is  directly  contrary 
to  their  own  fentiments,  if  it  be,  as  they  fay, 
Si  inadmiflihle  to  argue  from  the  Old  Tefta- 
ment to  the  New,  in  matters  which  ref- 
peel:  religious  conduct."  The  baptifts,  per- 
haps will  fay,  "  They  are  as  meet  fubjecls  to 
communicate  as  men,"  It  is  admitted.  But 
this  does  not  relieve  the  difficulty,  in  the  argu- 
ment, on  their  fide, and  does  in  iacl  bring  them 
on  the  ground  where  we  profefledly  ftand* 
Here  they  fhift  the  argument.  W  hen  we  plead 
for  the  baptifm  of  infant?,  in  a  view  of  the  di- 
vine order  refpecling  circumcifion,  and  the  re- 
lation infants  (land  in  to  their  parents  ;  by  the 
baptifts  this  mode  of  reafoning  is  not  admitted, 
becaufe  it  is  going  back  to  the  OM  Teftament  ; 
They  infill  upon  a  precept,  or  example  in  the 
New  Teftament,  other  wife  it  is  not  right  to 
baptize  them.  In  our  turn  we  inftft,  that  they 
bring  forward,  a  command,  or  an  apoftolic  ex- 
ample to  juftify  themfelves  in  admitting  wo- 
men to  communicate  ;  if  they  cannot,  they 
muft,  if  they  will  appear  honefl'y,  and  exhibit 
confiftency  between  their  fen t indent,  and  thei? 
conducl,  exclude  in  future,  all  females  from 
their  communion.  Doing  this,  their  fentiments 
and  practice  would  accord.  But  if  they  ftill 
make  the  objection  again  ft  the  baptifm  of  in- 
isnts  and  continue  to  admit  females  to  commit- 


*77 

n:cate  :  the  cbj e&lon  may  be  confidered,  a 
quibble,  and  their  practice,  an  incor.fiftency. 
8.  Obj.  The  baptirfs  by  Way  of  objection 
frequently  put  this  queilion,  <l  What  good 
d<?es  it  do  to  baptize  infants  ?  They  arc 
wholly  inTenfible  of  what  is  done  :  There 
does  not,  therefore,  appear,  to  us,  to  be  any 
Advantage,  nor  any  propriety,  in  adminifter- 
ir-g  baptifm  to  their." 

i.Ans.  Christians  ought  to  be  cautious 
how  they  object  againll  what  is  contained  in, 
or  by  fair  inference  fot'ows  from  what  is  re- 
vealed, in  the  word  of  God,  Deifts  reject  rev- 
elation, becaufe  they  cannot  comprehend  many 
things  contained  in  it  *  nor  can  they,  they  fay, 
fee  the  advantages,  pretended  by  christians,  re- 
fulting  from  it.  Chiiftians  ought  not  thus  to 
re  a  fan. 

7,  God  never  gave  a  command  fo  hard,  to  a- 
ny  mere  man,  and  one,  which,  to  the  eye  of 
reafon,  was  (o  unjuft,  and  cruel,  as  this  which 
he  gave  to  Abraham  when  he  faid  to  him,  *Take 
now  thy  Jon,  thine  only  j 'on  Ifaac  >  whom  thou 
lovefi,  and  get  thee  info  the  land  of  Moriah,  and 
offer  him  there  for  a  burnt  offering.  What  a 
command,  from  God  to  a  father,  !  But  Abra- 
ham, by  way  of  objection  did  not  fay  ;  "Lord 
what  good  will  it  do  ?  I  cannot  conceive 
what  advantage  there  can  be  from  facrificeing 
my  teloved  Ifaac,  and  therefore, I  flii.ll  not  do 
it."  Many  objections,  might  the  pious  patri- 
arch have  made,  againft  a  command,  apparent- 
ly, fo  unjuft,  and  barbarous.  But  inftead  of 
making  obje&ions,  becaufe  he  cculd  not  fee 
what  good  it  would  do,  He  rofe  up  early  in  the 
morning,  and  fuddled  his  afs,  and  took  ivjo  ofhif 
you  'g  men  with   him,    and  Ifaac  his  fon,    and 

clave 


178 

elave  the  wosd for  a  burnt  offerings  and  rofe  up, 
and  zvent  unto  the  place  of  which  God  had  told 
him. 

3.  The  apoftle  afked,  \JVhat  advantage  then 
hath  the  J  civ  f  or  what  profit  is  there  ofcircum- 
cif.on.  To  which  he  anfwers,  Much  every 
tuay  :  chief y,  becivf  thai  unto  them  were  com- 
mi  tied  the  oracles  of  GccL  li  the  baptiils  do  not 
difcern  them,  there  may  be,  notwi.hilanding, 
many  advantages,  and  great  profit  ot  the  bap- 
tiTm  of  infants.  Circtimompu  was  inftituted 
by  God,  fo  was  baptin-n.  The  apoftle  fays 
there  was  profit  of  circin:icifony  and  we  believe 
there  hproft  s/biptifin. 

This  fenthnent  would  be  attended  to  par- 
ticularly, had  not  the  foregoing  difecurfes, 
greatly  exceeded  in  length,  what  was  at  fir  (I 
propofed. 

4.  The  baptsfts  are  reijuefted  to  inform  us 
what  good  it  :ife  infants.  They 
were  cirCumcifed  e qnence  of  a  divine 
command.  W  was  there  in  it  ? 
Let  baptifrs  aniw-ev  tl  Is,  "it  they  be  able.  It 
Wns  ;ive  them  a  title  to  the  land  of  Ca- 
naan :  for  thres  generations  were  born,  and 
died  before  the  feed  of  Abraham  pofit lied  that 
land.  Betides,  if  their  inheriting  that  land  was 
fealed  by  cirrumcifion,  God  did  reject  them 
before  they  rejected  him  :  the  promise  failed, 
when  they  were  performing  the  conditions  of 
it.      This  abfurdity  has  been,  already  expoftd. 

The  baptiffjri,aud [the  circumcifum  of  infants  is 
connected  with  exactly,  the  fame  advantages  ; 
the  fame  end  is  anfvvered  in  one  cafe,  as  in  trie 
other  ;  and  both  are  appointed  to  be  ac'mimflc  .;- 
ed  on  the  very  famegrounds.  Infants  are  fttbjecfcs 
as  capable  of  all  the  benefits,  and  advantages  oj 

bantifm, 
\Rcm.  3.1.2. 


179 

baptifm,  as  are  adults.  There  is,  therefore, 
the  fame  propriety  in  the  baptifm  of  infants,  as 
there  is  in  the  baptifm  of  adults  :  as  there  w.;s 
the  fame  propriety,  and  reafon  fo  I  le  circum- 
cifion  of  infants,  as  there  wasfor  the  circum- 
cifion  of  ariul's. 

5  Man  has  no  right  to  demand  of  God,  a 
reafon  for  his  conduct,  or  His  mffitutions.  If 
he,  in  any  inftance  affigns  reafbns,  it  is  an  a£l 
ot  condefee  ruling  goodnefs.  li  the  divine  mind 
be  exprtfTed,  we  are  under  obligation  to  yield 
obedience  to  it,  whether  we  can,  or  cannot  fee 
any  advantages  r-: fulling  from  it.  It  is  the  pre- 
rogative of  Gcd  to  command,  and  obligation 
lies  on  us  to  obey. 

One  idea  more  will  be  attended  to.  The 
bapiiils  ittftft  on,  what  they  call,  believers  bap- 
tifm.  So  do  we.  The  queilion  between  us  is 
not,  whether  faith  be  necetfary  in  order  to  be 
bap:; zed  ;  but  whether  none  but  fuch  as  have 
actual  faith  ;  or  ere  fubjecls  capable  of  exer* 
cifing  faith,  are  meet  fubjects  of  baptifm. 
This  I  bey  affirm,  and  we  deny.  When  adults 
are  addretfed,  who  are  capable  of  exercifing 
faith,  it  is  uniformly  required  of  them,  in  order 
to  their  being  baptized.  Neither  in  the  Old 
Teftament,  or  New,  can  it  be  found,  that  any 
quality  which  might  exifl  in  the  character  of 
an  aduh,  fhort  of  real  holinefs,  was  confidered 
by  God,  or  admitted,  to  be  a  qualification  for 
church-memberfhip  :  If  a  perfon  had  real  ho- 
linefs, God  required  he  mould  be  circumcifed, 
but  not  otherwrfe.  Walk  before  me  and  be  thou 
perfecl.  Then  every  man- child  among  you  jh all 
be  circumeifed.  This  is  the  rule  eflablifhed  by 
the  head  ot  the  church,  under  the  Old  Tefta- 
ment. Hie  fame  rule  is  eflablifhed,  under  the 
New.     If  thou  believejl  with  all  thy  heart  thou 

,  mayefi 


ffidyefi  l.e  baptized,  faid  Philip  to  the  eunuch, 
Tf^e  -matter  is  fixed  as  to  adults,  on  the  fame 
p-ian,  exactly,  in  buth  Teftaments.  And  if  we 
attend,  carefully,  to  the  ftatement  made  in  the 
Bible,  we  mall  find,  it  is  judged,  that  the  in- 
fanis  of  thofe  pofTelling  the  above  character, 
had,  in  confequence  of  the  holinefsof  their  pa- 
rents, a  right  to  the  feal  of  the  covenant,  under 
both  Teftaments.  Under  the  Old  Teftament, 
the  promife  included  the  feed  of  believers:  / 
Will  be  a  God  to  thee,  and  iky  feed  after  thee, 
J  nil  the  fame  is  it  under  the  New  ;  tor  the  a- 
poftlefays  The  promife  is  to  you,  and  your  chiU 
dren.  And  it  extends  to  the  children  of  all 
whom  God  fhall  call  :  as  in  the  Old  Tefta- 
ment it  extended  to  all  their  generations,  and 
to  thofe  of  other  nations  if  they  efpoufed  the 
God,  and  religion  of  the  Hebrews. 

It  was  then  believers  circumcifion,  as  really 
as  it  noiu  is  believers  baptifm.  And  as  circtim- 
cifmg  their  infants  was  then  enjoined  by  God, 
fo  it  is  evident  that  the  infants  of  thofe  who 
are  members  of  the  vilible  church  are  to  be 
baptized  Becaufe  the  covenant  which  was  in 
operation  under  the  Old  Teftament,  is  in  ope- 
ration under  the  New  :  the  fame  religion  was 
then  required  which  is  new.  Then,  the  fame 
church  was  in  exiftence,  which  exifts  now  ; 
God  required  the  fame  qualification  for  church 
memberfhip  of  the  lfraelites  which  he  requi- 
red of  us  Gentiles  :  and  promifes,  wh'ch  have 
for  their  object  fpiritual  bledings,  and  privi- 
ses,  sre  through  the  whole  Bible,  made  to  per- 
forms of  the  fame  character  :  rnd  perfons  of  the 
fame  defcription  are  uniformly  included  in 
them.  In  regard  to  thefe  tilings,  as  it  was  un- 
der the  Old  Teftament,  (o  it  is  now,  and  fo  it 
will  be  in  the  millennium.     One  uniform,  and 

infinitely 


i8.i 

infinitely  wife  plan,  rcfpe&ing  the  church,  has 
been,  now  is,  and  through  time,  will  be  purfu- 
cd,  by  the  head  of  the  church.  And  when  he 
fhaW  prefent  it  to  hi mf elf  a  glorious  church  vjith* 
cut  f pot  cr  wrinkle,  or  artyfuch  thing.  The  re- 
deemed church  will  reap  the  b!eifed  fruits  of 
the  Abrahamic  covenant  for  ever  and  ever. 
AMEN. 

CONCLUSION. 

The  Importance  of  attending,  carefully,  to 
the  fcriptures  of  the  G!d  Teftameni  appears, 
from  a  genera!  view  of  our  whole  ftfb}e£i. 

The  apofH'e  fays  *  All  fcripture  is  given  by 
infpiratien  if -God,  and  is  profitable  for  doclrine9 
for  reproof, far  corrector,,  for  inflruclion  in  righ- 
teoufnefs.  If  ad  fcripture  be  given  by  infpiruti- 
on  of  God  ;  and  ally  as  the  apoftle  here  fays,  is 
profitable,  we  are  then  certainly,  under  obliga- 
tion to  attend,  with  care,  and  diligence  to  eve~ 
ry  part  of  the  Bible.  The  Old  Teftament,  as 
well  as  the  New,  claims  our  particular,  and 
careful  attention. 

Many  confederations  might  be  adduced  to 
prefs  on  the  minds  of  people,  the  importance 
of  fearchingthe  fcriptures  of  the  Old  Tefta- 
ment ;  but  the  following,  will,  at  this  time, be 
principally  attended  to.  viz.  In  the  Old  Tefta- 
ment the  covenant  of  grace  is  brought  to  view", 
and  in  operation  ;  we  fee  in  this  part  of  revela- 
tion, the  infinitely  holy  God,  fetting  up  a  via- 
ble church  among  fallen,  fihful  creatures  :  here 
we  fee  alfo,  the  nature  of  the  religion  he  en- 
joined on  man,  after  the  fall  ;  and  what  his  du- 
ty was,  and  what  his  comforts,  and  erjoyments 
fhould  be,  if  he  were  obedient  to  the  will  of 
R  God. 

*  2.  Tim,  3.  16. 


I?2 
God.  God  alio  in  the  Old  Teftament  ftateg 
the  nature  of  the  church  he  had  fet  up,  and  ex- 
plains, with  clearnefs,  and  precifion,  the  cha- 
racter of  thofe  who  were  meet  fubjecls  of 
church-memberfhip,  and  many  -things  in  re- 
gard to  his  providential  government  of  the 
world,  as  it  rcfpe&ed  his  church,  under  that 
clifpenfation.   Befides, 

The  Old  Teftament  looks  forward  to  the 
New,  and  the  two  difpenfations  are  connected 
together,  indiftblubly,  in  refpecl  to  duty,  and 
enjoyment,  religion,  and  character,  in  a 
word,  every  thing  that  is  fpiritual,  and  holy  ; 
and  fo  exhibits  but  one  church,  thro'  all  the 
Eible. 

For  a  knowledge  of  the  nature  of  the  reli- 
gion required  by  God,  of  fallen  man  ;  the 
character  of  the  church,  which  he  defigned 
fhould  ex  id  in  this  world  ;  and  what  qualifica- 
tions were  requifite  to  conftitute  perfons  meet 
iubjeds  of  bis  fpiritual  kingdom  ;  we  are  rot 
indebted,  in  the  firft  inftance,  to  the  fcripturcs 
of  the  New  Teftament.  No  ;  Jefus  Chrift  re- 
vealtd,  to  h?s  church,  thofe  important  truths, 
in  the  Old  Teflament,  And  if  people  were 
not  guilty  of  criminal  negligence  in  pafiing  by 
the  fcriptyres  cf  the  Old  Teftament,  they 
would  difcern  an  heavenly,  and  d/vine  beauty, 
and  gi-jry  in  the  writings  of  Mo'fes,  and  the 
prophets,  which  is  now:  becaufe  they  fcarch 
not  thofe  fcriptures,  hidden  from  them. 

If  the  fcriptures  of  the  Old  Teftament  were 
iu\y  attended,  and  deeply  ftudied,  it  will  be 
feen,  that  God,  when  he  let  up  a  church  in  this 
world,  among  fallen  men,  was  doing  a  moft  ftu- 
pendoys  work,  in  effecting  which,  the  moft  af- 
toniftting  fcenes  wo^M  open-to  th<.  view  of  the 
whole   intelligent   fyftem,  in   the  execution  of 

the 


<hc  eternal  de:recs  of  God, — That  God  was  eV 
rectin^  a  glorious  building,  and  the  work,  from 
age  to  age,  was  in  progremon,  always  ruing 
higher  arid  higher,  and  fo  advancing  towards  a 
flateof  greater  perfection. — That  all  evexita 
which  took  place,  had,  on  the  whole,  a  favor- 
able afpeel:  on  the  church,  and  were  over- ruled 
for  the  fafety,  and  good  of  the  church,  and  [l'q- 
ordinated  to  advance  the  intereft  of  God, s  hoi/ 
and  fpiritual  kingdom. 

How  many  fern  1  merits,  coincident  with  thefe 
might  be  recapitulated,  from  the  Old  Tefta- 
nsent  r  But  we  cannot  enlarge.  Here  is  enough 
to  warm  pious  hearts,  and  if  duly  attended, 
ftirnulate  christians  to  (lady  the  Old  Teftament. 

The  Old  Teftament  rt fle<fcs  a  glory  on  the 
New  ;  and  the  "New  Teftament  reflects  a 
glory  on  the  Old.  Neither  can  be  fo  wetl  un- 
derftood,  feparately,  as  when  they  are  viewed 
conjointly  ;  becaufe  they  help  to  explain  each 
other,  and  are  perfectly  harmonious;  ThofeJ 
therefore,  who  neglect  the  Old  Teftament,  will 
of  courfe,  be  deficient  in  regard  to  much  fcrip- 
ture  knowledge,  to  obtain  which,  God  haiii 
put  them  under  advantage.  In  this  way  they 
abufe  the  divine  goodnefs,  and  arehighl,  crim- 
inal in  the  fight  of  God. 

Whin  a  wicked  world  was  deftroyed,  No- 
ah was  preftrved.  When  Pharaoh,  and  \vs 
hofl.  were  drowned  in  the  red  fea,  the  i frail- 
i'cs  were  faved.  When  Haman  had  laid  a 
plan  to  exterminate  all  the  Jcws,and  felt  perfect- 
ly fure  nf  accomplifhing  his  wicked  defign,  wd 
foon  fee  Haman  hung  on  his  own  gallows,  and 
the  jews  delivered.  Babylon  is  ranfacked  by 
the  Medes,  and  Perfians  ;  immediately  upon 
this  the  Jews  are  liberated  by  Cyrus,  and  arc? 
per::-!: tcu  to  return  to  Jerufalem,  and  rebuild 
R.  2  the 


1 84 

the  city,  and  temple.  Not  to  mention  other 
furprifing  interpofitions  of  divine  providence 
in  behalf  of  the  church,  which  are  recorded  in 
the  Old  Teftament.  Have  we  not  reafon  to 
believe,  that  thofe  wonderful  works  of  God,  in 
this  world,  which  were  wrought  for  the  fake, 
and  on  account  of  his  church,  will  afford  mat- 
ter for  pleafmg  meditation  to  the  redeemed,  and 
ali  holy  Beings  in  heaven  ?  And  have  we  not 
reafon  to  conclude,  that  their  reviews  of  the  di- 
vine government,  will  be  fources  of  happinefs 
and  joy,  exceedingly  great  r  It  will  doubtlefs 
be  fo.  Thefe  contemplations  of  the  ways  ef 
God  will  warm  their  hearts  with  love,  an4 
excite  their  thankful,  humble,  joyful  praife, 
Oh  then,  let  us  now  ftudy  the  Old  Teftament  ! 
and  fee  what  great  things  God  did  for  his  church 
in  former  times,  and  not  fuffer  it  to  lie  neglec- 
ted. 

A  neglect  of  the  Old  Teftament,  the  confe- 
quence  of  which  has  been,  and  (till  is,  a  culpar 
ble  ignorance  of  the  true  fcripture  plan  of  the 
church,  is  one  reafon  Pasdobaptifts  are  not  al- 
■wavs  able  to  filenee,  and  confound  the  BaptUls, 
If  Mofes  and  the  prophets,  be  underftood  accor- 
ding to  the  plain,  and  obvious  meaning  of  lan- 
guage it  would  be  as  eaftly  Ten  as  the  fun 
in  a  fair  day  ;  that  one  uniform  plan  ts  ir  ref- 
pedls,  the  church,  runs  through  the  v  It  Bi- 
ble :  the  fame  character  is  uniformly  reo-  -  d  : 
the  fume  fpiritual,  and  holy  religion  Is  <.  ery 
Where  injotoed  ;  and  ti  ..  fame  holy  and  fpii.u 
ual  enjoytnents,  are,  uniformly,  the  objects  of 
the  pr^mifes.  The  church  therefore,  is  ever 
the  fame.  For  that  which  is  eflential  to  the 
exigence  of  the  church  is  permanent.  Ami 
that  which  was enential  to  the  exigence  of  'God's 
church  always,  exifted  in  h,  or  it    would  not 

have 


. 


1 8.? 

have   been  a  church  of  God,   but   the  churcl^ 
of*! he  kingdom  of  Sa  an. 

If  christians  had  always  made  the  word  of 
God  the  rule  of  their  faith,  and  practice,  and 
in  no  inftance,  fet  up,  for  a ftandard,  the  opin- 
ions of  men,  the  world  would  not,  for  a  few 
centuries  pah1,  been  troubled  Aith  the  peculiar 
fentiments  of  the  baptifts.  When  the  whole 
divine  plan,  refpe&ing  the  church  as  it  is  laid 
before  us  in  divine  revelation,  is  taken  up,  and 
purfued,  they  have  not  a  Tingle  text  by  which 
they  can  fupport  their  appropriate  fentiments. 

**  An  unholy  church  1"  For  thcfe  who  call 
themfelves  chriftians,  and  with  a  Bible  before 
them  to  fay,  That  the  church  under  the  Old 
Teftament,  which  was  fet  up  by  the  fpecial  ap- 
pointment of  God,  was  an  unholy  church,  is 
enough  to  make  the  pious  heart  ache.  It  is 
an  evidence  of  very  great  ignorance  of  the  chrif- 
tian  revelation  ;  and  is  an  evidence,  that  men's 
judmer.ts,  are  fometinies  influenced  more  by 
prejudice,  than  truth,  when  they  are  endeavor- 
ing to  fupport  an  hypothefis,  which,  they  wiih 
migh  be  true. 

Search  thefcriptures>  and  it  will  be  feen, 
that  none  of  the  infpired  pen-men  of  the  Old, 
or  New  Tellarnent,  labored  more  earncftly,  in 
their  writings,  than  did  Mofes,  to  iroprefs  on 
the  Ifraelites  the  abfolute  neceiTiiy  cf  holi- 
r.efs  :  He  urges  the  duty  of  love  to  God,  In  wore 
particular  inftances,  than  any  other  writer,  we 
do  not  except  even  the  apoftle  John.  And  it 
is  plain  to  be  feen,  that  the  duly  was  urged 
on  the  Ifraelites  apon  this  interefting  idea,  that 
their  being  the  people  of  God,  and  enjoying 
promi fed  bladings  depended  folely,  on  their  be- 
ing holy  ;  or  complying  with  the  great  law  of 
LOVE. 

R3  I«! 


i86 

t''  lI  r  the  true  character  of  God  be  rightly  umr- 
erftood,  we  mould  not  need  a  revelation  front 
heaven,  to  teach  us  that  it  would  be  totally 
incompatible  for  a  b.jing  whofe  character  was 
Infinitely  holy,  to  fet  up,  and  hold  communion 
with  an  unholy  church.  But  we  know  what 
the  character  of  God  is,  and  we  know  what 
character  he  required  his  church  to  fuitain  when 
he  faid,  Be  ye  holy ,  for  lam  holy. 

If  it  be  admitted  by  the  Baptifts  that  the 
church  under  the  Old  Teftament  was  holy,  and 
that  holin  ,'fs  of  heart  was  there  required,  and 
neceiTary  to  church-mtmberihip,  they  know 
that  thiscjonfequence  will  follow,  unavoidably, 
viz,  That  the  church  under  the  Old,  and  New 
difper.fation,  is  the  fame.  This  is  according 
to  Bible  reprefentation.  Their  particular  fcheme 
then  is,  totally,  overthrown.  For  when  God 
laid  to  Abraham,  /  will  be  a  G:d  to  thee,  and  thy 
jeed  after  thee,  it  refpeitcd,  not  in  a  limited 
fenfe,  the  natural  pollerity  of  Abraham  only  ; 
in  the  line  of  Ifeac,  and  Jacob,  bat  in  an  exten- 
sive fenfe,  including  all,  thofe  who  were  to  be 
believers,  under  that  difpenfation,  as  was  Abra- 
ham, and  their  feed  ;  and  thus  to  proceed  for- 
ever. And  therefore  as  Peter  fays  the  promife 
is  (till  in  operation.  It  is,  to  you  and  your  chil- 
dren. Thefe  confequences  the  Baptifls  know 
mull  follow  if  they  give  up  their  ideas  about 
an  unholy  church,  and  then  their  caufo  is  ruined 
Beckufe  the*  infants  of  fuch  as  are  members  of 
the  vifible  church,  wi!!,  upon  this  ground,  have 
according  to  the  whole  Biole  plan,  a  ri^at  to 
be  baptized. 

To  the  law,  and  the    tejlimony  :  That  is  t\ 
ftandard,  by.  which  every  religious  fcheinc,  a 
Sentiment  will  be   reded.     The    plan   adopte 
arid  curiae!,  by  the  writer  of  ihtfc  diicourf 


187 

is  in  fome  refpccls,  new  and  different  fro^fc 
thofe  who  have  written  in  defence  of  infanx 
Baptifm.  It  he  has  kept  on  Bible  groan!,:? 
has  ben  his  aim,  what  is  now  pre  fen  ted  to  the 
public,  will,  it  is  hoped,  aid  the  caufe  of  re- 
ligion, by  ftrengihening  the  feeble  minded, 
bv  confirming;  the  doubting,  and  exciting  ali  \o 
SEARCH    THE  SCRIPTURES. 

In  every  part  of  divine  revelation,  the  fame 
character  of  God  is  brought  to  view.  Man,  in 
every  part  of  the  Bible,  is  reprefented  under 
the  fame  character,  fince  the  tall.  A  covenant 
of  grace,  G^d  was  plejfed  to  leveal  to  man, 
foon  alter  the  fall,  in  which  he  prorriifed  i  fav- 
iour,  and  Salvation  to  finners  through  HIM. 
Which  covenant  was  in  operation  under  the 
whole  of  the  Old  TefUmtnt  difpenfation  ;  is 
Rill  operating,  6c  will  be  through  time  Sc  the 
confequenccs  and  glorious  fruits  of  it  will  be 
enjoyed  in  eternity,  forever,  and  ever.  A  church 
we  find  has  beer,  fet  up  among  finful  creature^ 
in  this  world,  by  the  particular  direction  of 
God.  f  Hmfdf  forming  l&  co  I'litution  of  the 
church;God  was  pleaf-d  to  include  the  feed  of 
believers,  with  themfelves.  Which  was  the 
cafe  under  the  Old,  and  is  the  cafe  under  the 
New  Teftamenf.  This  church  has  exUled, 
and  does,  and  v.illexift  through  litrie,  and  eter- 
nity. 

Oh  what  important  difcoveries  G  ;J  his 
made  in  \\h  word  !  What  giorioas  thing's  are 
fpokentf the  city  of:  Mr  Gcd  ?  £  he  more  we 
know,  the  more  we<&ill  a.dmire  :  auunaafetty 
we  drink  the  waters  of  the  fancl'uary,  the  m  re 
happinefs,  we  fhoulJ  enjoy;  The  more  fre- 
quently we  fade  the Jir earns,  which  make  gJnd 
tie  city  of  our  G^d,  the  more,  the  glory  of  Godjs 
chaniiur,  aud  w^iko  ;  the  glory,  and  beauty  of 

ib.e 


■  83 

gbe  church  ;  the  Glory  and  excellency  of  divine 
Truth,  will  warm,  and  animate  our  fouls,  and 
fill  us  with  joy  and  peace  in  believing.  Let  us 
then,  as  did  the  Bereans,  Search  the  fcripturcs 
daily.  Whether  thefe  things  be/o.  May  God 
give  us  eyes  to  fee,  and  ears  to  hear,  and  hearts 
to  underhand. 


A  M  E  N. 


I 


p#- ■': 


. 


4 


